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VOL. 2 JANUARY, 1955 NO. 1 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 


The Pilgriin Prince of Heaven State, 

Beheld our tragic j dying state; 
He came to earth to bear our load, 

And- leave behind the pilgrim road» 
* , »••■■ 

The pilgrim^ s path, the upward climb; 

The passage way: of life through time, , 
Begins on erarth, and we are told. 

Leads to the City sti^eet of gold. 

The pilgrim travels on this way, 

Guarded and guided night and dayj 

And burdens once so hard to bear, , .^^ 

Lightens by Jesus' loving care, .'' 

The Pilgrim's journey may be lonei 
He rests at time a pillow stone, , 

While in distress and earnest prayers. 
In vision sees the golden stairs. 

Companions to the pilgrim home. 

Pilgrims and strangers here may roam; 

Though day and night, they travel far. 
With joy they see the Morning star. 

Come travel on the pilgrim way, 

A light by night, a cloud by day, 
,, Will guide you to eternal rest. 

To be the Pilgrim Prince's guest, 

J.It Cover 


THE PILGRIM is a religious magazine published 
monthly by Daniel Fo Wolf in the interests of the mem- 
bers of the Old Brethren Church, Subscription rate 
.$ 1.50 per year. Sample copies sent free on request. 
Address: TIffi PILGRIM, Rt. 3, Box 1378, Modesto, Calif, 


by ... 


There is only one condition that is uneffected by 
time, and that is eternity. All animate elements are 
ever moving, changing, progressing, or deteriorating 
as time moves on and on* We are told by John the 
Revelator that at some future point an angel will 
stand upon the land and on the sea and declare that 
even TIFIE shall be no longer. ^ Therefore individuals, 
families, generations, and nations have come and gone 
with the years that have made up the records of nearly 
six millenniuras both good and evil. And we thus are 
moving, traveling, journeying on and on into the in- 
evitable « 

One of the highest achievements in mortality is 
for each one to have an earthly home, we journey 
from these earthly hom^s in various persuits, then 
again we yearn to return to the place that is so dear 
to every normal life. But even this at best is but 
short, brief, and passing,' and even so how evident 
the insufficiency of an earthly home. 

The Infinite, The Almighty, The Eternal One has 
given the answer to the highest conception of nan»s 
intelect, which no doubt would be or is to occupy a 
habitation that is uneffected by time and its atten- 
dant deficiencies, its brevity, and the innumerable 
conditions that tend to mar ones felicity and unblem- 
ished enjoyment. 

Yes God has provided the answer to our greatest 
question, by sending his Only Begotten Son to Earth, 
who" took upon Mmself the form of sinful flesh (though 
himself free from sin), was made flesh and dwelt among 


us that we might behold his glory, the glory of the 
only begotten of the Father full of Grace and truth. 

John 1: lU, Yes He came to tell us that there is a 
habitation that knows no time, nor any condition that 
would detract from fullness of glory. This is the 
goal, the end of the way of the christian pilgrim path. 

It has been well said - - We are born for two worlds, 
and that unless we live for both we live in vain, and 
that he who can only see this world commits stdcide in 

No one doubts the fact 'that here vje have no con- 
tinuing city, or abiding place. The Pilgrim that is 
bound for the Better Country is a stranger here, he 
is away from home, and his citizenship is in heaven. 
The faithful sons of Abraham died with the Promise but 
not its fulfilment. But seeing th'e fruitage of its 
fulfilment afar off were persuaded of them, and em- 
braced them, and confessed that they were strangers 
and pilgrims on the earth. 

v'/ell then what should be our chief and highest 
endeaver? Should it not be that we leave nothing un- 
done that will insure and secure our title to that 
Mansion in the sicy, to follow the dictates of Him who 
said — I am the way, the truth, and the life, and no 
man. Cometh unto the Father but by me. Let us vow 
allegiance to Him who said "My Kingdom is not of this 

The pilgrim's path doeth lead him on 
To his dear home beyond the tide. 
He treads the path the Savior ^s gone. 
For him there is no one beside. 

Rossville, Indiana 

"For they that say such things declare plainly that 
they seek a country. . ^ • But now they desire a better 
country, that is, an heavenly: wherefore God is not 
ashamed to be called their God:/ for he hath prepared 
for them a city." Heb. 11: lU,l6. 



"IN TPiE BEGINNING God created the heaven and the 
earth. And the earth was mthout form and void; and 
darkness was upon the face of the deep. And the Spirit 
of God moved upon the face of the waters. And God 
said J Let there be light: and there was light. And 
God saw the light that it was good: and God divided 
the light from the darkness. And God called. the light 
Day^ and the darkness he called Night. MB THE EVEV- 

' "In the beginning was the V^iord, and the Word was 
with God^ and the Word was God. The same was in the 
beginning with God. All things were made by him^ 
and without him was not any thing made that was made. 
In him was life?, and the life was the light of men." 
John-1: I-I4.. 

^'Tlrirough faith we understand that the worlds were 
framed by the word of God, so that things which are 
seen were not made of things which do appear," Heb.ll:3, 

"For the invisible things of him from the creation 
of the world are clearly seen, being understood by the 
things that are made, even his eternal power and God- 
head; so that they are without excuse. Because that 
wMch may be known of God is manifest in them; for 
God hath shewed it unto them. Rom. 1: 20, 19* 

"And God said, Let us make man in our image, after 
our liknesst ... So God created man in his own image, 
in the image of God created he him; male and female 
created he them." Gen. 1: 26, 2?. 

The above quotations from the Bible are some of 
the written evidences and testimonies presented to us 
by men who knew God, concerning his existance and 
creation of the world, and the human race. It is a 
most clear and sublime .account of God and the creation. 
No one has ever came forward with any proof that it 
is not true, while on the contrary there are many 
evidences that it is true. Some one may ask, can you 
prove there is a God? To wMch we answer, we cannot 


prove it to another against his will; neither is it 
required of us. It was not written for us to PROVE, 
It was written for us to LEARN and believe. It is a 
true and sublime testimony, from original sources ^ for 
the benefit and happiness of every individual who 
wishes to know the truth about God, that cannot other- 
xdse be known. Only GOD con PROVE himself; which he 
has done to every one who ^d.ll accept the evidences 
which he has abundantly provided. Unless one will 
accept the evidences, he has no proof of anything, 
'That is x-^hy it is necessary to believe, and one "cannot 
have the proof of anything until he does accept and 
believe the available evidence. No case could ever 
be proven in court unless the court would accept the 
evidences presented. 

The dearest and most sacred relationship in the 
world, xihich for the most part is accepted without 
question, is the relationship of children to their 
parents. Vfe never questioned who. our parents were. 
That we had parents is too obvious to even give a 
passing thought to any other ideaj and yet even, that 
fact must be accepted upon the same general terms as 

God has provided abundant proof of himself to every 
individual who receives the evidence provided that 
each may have the proof; and to those who do not re- 
ceive his testimonies, he mil yet prove himself, - 
but not to their salvation, "(The testimony of the 
Lord is sure making mse the simple.)" 

It seems reasonable to allox-r that we may arrive . 
at the proof of God and our relationship to him, by 
somewhat the same process of reasordng which we accept 
in the proof of our earthly parents. We did not begin 
our existance by our ox^m power; and when death comes 
we have no power to continue to live. So neither life 
nor death are within our power:- to both we submit as 
clay in the potters hands. 

These greats facts compell us by reason to admit 
that there is at least a superior power over us, and 
mankind, generaly, accepts it as SUPREME, In fact 
the only GOD that can be reasoned, is a SUPREME GOD, 


Thus far we have arrived by a process of reason^ 
only, to .the fact that there is a SUPfffilffi POWER/ We 
are aware also that we have a great intelligence, that 
we have a WILL which we can exercise to do or not to 
do. And we also have deep emotions* we may experience 
feelings of great happiness, or great -sorrow^ we may 
love or hate with the deepest of feeling • All of these 
things are beyond our power to analyze or explain; we 
do. not know why they are true of us. So we are only 
left to a logical conclusion and that is: that supreme 
power, which is over our lives, has these attributes* 
Therefore that r)ower is GOD, And God is our father 
and creator because we have the same attributes which 
he has. 

- Therefore any pox^er which can give such life and 
being to us must of necessity be also a supreme intel- 
ligence, and any power and intelligence which could 
and would give such life and being to us, must certain- 
ly also be the father and creator of all other life 
and being in the universe. 

UoH we have arrived thus far by a process of reason- 
ing to a God. This is purely human reasoning and is 
the only logical conclusion which can be deduced from 
the natural evidences about us; and so even the un- 
civilized peoples of the world arrive to this point 
(that they have a father and a God) and to the best 
of our knowledge, wherever men are found in any part 
of the world, they have this belief that they have a 
creator. But the heathen and savage have become so 
ignorant that they cannot reason that the creator is 
above or greater than the creature. 

Powerful and conclusive as these evidences are, 
reason alone can never make us acquainted with God, 
or bring us into fellowship with him. Our reason only 
teaches us that we have a God but the answer to that 
urge and feeling within us must come from God to us 
by revelation before we can knox^ I-ELm. 

The Apostle Paul encountered the greatest '^reason- 
ers" at Athens that the world has ever had, and yet 
how ignorant they were; their reasoning was foolish-^ 


nasa in the light of truth. With all their "wisdom^' 
they had not advanced one ioto over the most ignorant 
savage. The Apostle in addressing them said, "Ye men 
of Athens, I perceive that in all things ye are too 
superstitious. For as I passed by and beheld your 
devotions, I found an alter with this inscription, TO 
.THE UNKNOWN GOD, Whom therefore ye ignorantly worsliip, 
iiim declare I unto. you." Also one of their "own 
poets" had written "we are his offspring" They had 
reasoned well that God was their father, but foolish 
and unreasonable they vrere then to make to themselves 
gods of wood and stone. So the Apostle out reasoned 
these "reasoners" when he said "l?oreasmuch then as we 
are the offspring of God, we ought not to think that 
the Godhead is like unto gold, or silver, or stone, 
graven by art and man's de\aGe." 

So it is with us; at some point in our life we 
come to the realisation that we are living beings 
x-jith intelligence, a mil, and emotions, we Imow 
that we are the "offspring" of some one of like char- 
acteristics, only greater than ours. "We have a feel- 
ing that we "belong'' to soiaeone; that we are a^part 
of sometMng we do not see. And so the Word of God 
comes to us mth the happy ans^-rer to this groping and 
searching intelligence of ours and tells us the truth 
about ourselves and God. 


And lastly God "visited" us here upon this earth 

in the person of Hi-S "Dear Son" to "show us plainly 

of the Father". "And the Word was made flesh and dwelt 

araong us, and we beheld liis glory, the glory as of the 

only begotten of the Father, full of grace and truth." 

"Who is the image of the invisible God, the firstborn 

of every creature." VJlio said, "He that hath seen me 

hath seen the Father." 

D. F. W..' 



"But godliness with contentment is great gain." 
(1 Tim, 6: 60 

The introductory word of our text, "but," refers 
us to the character of the context, "He is proud know- 
ing nothing. , . . destitute of the truth, supposing 
that gain (in his"perverse disputings") is godliness." 
1 Tim. 6: h>5. In the apostolic age HjTnenaeus and 
Philetus represented that class of critics. Later we 
have Voltaire, Paine, Ingersoll, and a host of similar 
characters^ vrho have delighted by xrord and pen^ in 
p.erading and magnifying the shortcomings and errors 
of bible characters. One of that class of men,- one 
who is no church member, nor professor of Ghristianityj 
said to me many years ago: "I am a better man than 
hoses ever was." 

1. Godliness.- It is rather remarkable that this 
.word does not occur in the Old Testament Scriptures. 
Of the fourteen times it i^s used in the New Testament^ 
it occurs nine times in this epistle and foxir time in 
as many verses in this chapter. The literal signi- 
fication of the word is piety,- obedience to God out 
of love. 

Over two hundred years ago there was a general 
religious awakening in Germany. The piously inclined 
people met to pray, read and study the scriptures, 
and interchange thought on its teachings and their 
duty to God and their fellow-men. In derision they 
were called Pietists. This name given in contempt, 
became a badge of honor, because it was backed by 
pious, living. The Church of Brettoen was an out- 
:groT^th of this pietistic movement. Brethren let us 
be careful that we do not let this glorious banner 
trail in^ the dust of worldlinessl . "Godliness' is 
profitable unto all things, having promise of the life 
that noe is, and that which is* to come," (1 Tim. U:8) 

n. 'Contentment. - Some would have us believe that 
no one can be content as long as a singlr desire is 
not satisfied. This is a mistake. "Having food and 


raiment let us be content therewith." (1 Tim. 6: 8) 
This does not prohibit us for old age or a time of 
need, or for our children, as instructed in II Cor. 

Though Paul suffered exceedingly and often, as 
shown in II Cor. 11: 23-2?, yet he tells us, "I have 
learned in whatsoever state I am therewith to be con- 
tent." (Philpp. k: ,11.) How is this possible? Let 
Paul answer: "We knoxr that all things work together 
for good to them that love God." (Rom. 8: 28) And ' 
again, "For cur light affliction which is but for a 
moment, worketh for us a far more exceeding and eter- 
weight of glory." (II Cor. U: 17.) "Forgeting those 
things which are behind, and reaching forth unto those 
things which are before." (Philpp. 3: 13-.) These con- 
soling promises enabled this man of God to say: "I 
have learned in whatsoever state I am, therewith to 
be content." 

III. Gain.— Our text says, "Great gain." To real- 
ize the greatness of this gain, consider that "the 
life that now is," with all of its sorrows, is prized 
above anything in this world. Then consider again the 
life "which is to come" has all the good and desirable 
there is in this life, and infinitely more, without 
any of its evils. l/3t us compare: Here good homes, - 
there, mansion: here are good roads,-- there streets, 
paved with gold: here is good society,- there "shall 
i,7i.:no wise enter into it anything that defileth." 
(Rev. 21: 27j) here good water,- there, a pure river 
of water of life, clear as crystal, proceeding out of 
the throne of God and the -lariib." (Rev. 22- 1-) here 
good fruit,- there, "The tree of life which'bare 
twelve manner of fruits, and yielded her fruit every 
month; and the leaves of the tree were for the healinc^ 
of. the nations." (Rev. 22: 2.) '^ 

Then consider too, that the best in this life is 
fleeting and perishing, while in the life to come all 
IS eternal bliss. Hero the great joy of meeting loved 
ones IS marred by the parting. In that blessed land 
there is no parting. 

Oh that we could comprehend the great difference 


bebween'^the wages of sin,— death" and "the gift of 
God through Jesus Christ our Lord,"— eternal life I 
It is difficult for the ordinary, finite inind to con- 
tenDlato infinity in any line. Space, to a limited 
extent is very faxraliar to all, but all thinking people 
know space is realy infinite. We see stars so remote 
that their light reouires centuries of time to come 
from thairi to us, even at the inconceivable speed of 
166,000 miles in a second of time; yet those stars 
are no nearer the liinit of space than is our sun, the 
center of the solar system. So it is with eternal life. 
ke are acquainted mth a fe\j events of a few years,-- 
a little portion of the measured part of duration, 
called time, ue cannot coipprehend eternity, — yet every 
christian believes,— yes Imons, that: 

"When we've been there ten thousand years. 

Bright shinning as the sun. 
We've no less days to sing God's praise 
Than when we first begun." 

A selected article in the July, 1911 Vindicator. 

"The christian's life runs counter to the life of 
the worldling at every point. 

He is the citizen of another country; the subject 
of another kingdom; the son of another father; living 
in another realm; indwelt by another spirit; obeying 
another law; having another objective; going to 
another place; reaping another destiny and reward. 

ttis life is therefore as different from the world 
as the Bible is different, and for 'the same "reason. 

His life is an expression of the truth and right- 
eousness of God." 

• ^ ■ Selected. 



' ' The word ''catholic" means general or universal, " 
and must not be confused with "Roman Catholic" which 
is commonly understood to be the denominational name 
of the church of Rome. It does not appear in our 
english version of the New Testament, Its meaning 
may be found in Eph. U: U-.6/and in Heb. 12: 23 - 

(^»-general assembly^*). It was not used for a church, 
name in the time of the apostles, but comes into use 
very early in the post-apostolic times in their hist- 
ory and literature. It was employed freely in the 
writting of creeds • It was not until alter the rise 
of the papacy that it was adopted by the Roman church* 
The Schaff-Herzog Encyclopedia ^says, it was first 
used by Christian writers to distinguish the entii^ 
body of believers from individual bodies; its use ■ 
soon followed then to distinguish the orthodox from ' 
"heretics" and "schismatics" •• Later it was used to 
designate faith, doctrine, and tradition. After the 
separation of the Greek and Latin churches, the Latin 
or. lioman church assumed the name "Catholic", and the 
Greeks were called the "Orthodox". In the reformation 
in the sixteenth century, the church of' Rome claimed 
the word to distinguish them from the Protestants and 
reforLied, and in England it was claimed that the ■ 
national church was the true "catholic" church to dis- 
tinguish from "Roman Catholic". 

-The. word "catholic" is used ouite frequently in 
early christian history and litature, and this explan- 
ation iS' offered here so that it may not be confused 
^with the denominational "Roman Catholic". 

In our last issue we named' the provinces of the 
Roman Empire along the east and north shores of the 
mediterranean sea where, the i^Jew Tesament says the 
apostles preached the gospel and founded churches; ■ 
but there is one more New testament T^rriter's testimony 
which must not be overlooked when x^fe attempt to tell 
where the gospel was preached in Kex'j Testament times: 
And that is the testimony of The Apostle Paul that 
the gospel"x;ras preached to every creature which is 
T;nder heaven," 


Paul says in Roma 10: 18, "But I say have they not 
heard? Yes verily, their sound vjent into all the 
earth, and their words unto the end of" 
In Col. 1: 5>6 he Trnrites, "For the hope X'jhich is laid 
up for you in heaven, • . /Which is come unto you as 
it is in all the world." And in verse 23 he says, 
"If ye continue* in the faith grounded and settled, and 

be "not moved away from the hope of the gospel, which 
ye have heard, and which was preached to every creat- 
ure which is under heaven; whereof I Paul am a^ade. a ■ 

' minister," And lastly to Titus, 2:11, he irrites,. 
"The grace of God that bringeth salvation hath ap- 
peared to all men,*' 

lyio one can mistake the meaning of these x^ords of 
Paul. In the manner in wl;iich they are repeated and 
emphasized by him, it is clear that he believed the 
gospel had been preached in all the world at that 
time» The only question left for investigation here 
is uhether Paul KNEW "all the world" then as we now 
know it was in his time, Vftio of us will venture to 
say that ho did not KNOVJ? Especialy in, view of all 
the mighty things he experienced as told in II Cor. 
11: 23-27, and of his revelations in Chap. 12: 1-U. 
As further testimony that the whole world was then 
in cormauni cation, \m read in Acts* 2: .5, "There were 
dwelling at Jerusalem Jews, devout men, OUT OF EVEtiY 

This testimony of the Apostle paul has added 
significance when considered in connection mth Jesus' 

"commandments to the iipostles before his ascension in 
Matt. 28: 3 9,20, and lets. 1:6. He commanded them to 
go and "teach all nations, baptizing them, &c. And 

"ye shall be wittnesses unto me ... • unto the utter- 
most part of the earth." Only a short time before 
the giving of this "comraission" (not more than UO 
days) Jesus told hj.s apostles, after they had called 
his attention to the wonderful stones in the building 
of the temple, "There shall not be left one stone 
tipon another that shall not be throx-m down." Then 
when the disciples were x^ith him privately, they asked 

THE PimilM 13 

him "When shall these things be? and what shall be 
the sign of thy coming, and of the end of the uorld?" 
We believe that Jesus' answer to their Questions is 
contained in both the 2Uth and 25th chapters of Katt. 
m one continuous discourse. The division of the dis- 
course into two chapters is arbitraryj there was ho 
change of subject or setting at the time it was spoken. 
^'These things" undoubtedly raent what, he had said to 
them about the "stones being thrown down" and also 
what he had said to the Jews in the temple, in chapter 
23: 3U-39. In Jesus' answer to them he warned them 
against imposters and deceivers, and then in verse 9 
he says "Then they shall deliver you up to be afflicted 
and shall kill you: and ye shall be hated of all na- 
tions for my names sake.'' And then in verse lU he says 
"And this gospel of the kingdom shall be preached in 
ALL THE WORLD for a wittness unto all nations; and 
then shall the EIID come." What "end" did Jesus 
mean? we. are inclined to believe, as some of our 
brethren in the past have believed, that he ment the 
end of vJerusalem and the people of the Jews as an or- 
ganized nation; or the dispersion of the nation and 
the "desolation" of their city and country. And Jesus 
said "And this gospel of the kingdom shall be preached 
m all the world for a mttness unto all nations and 
then shall the end come." 

The "cor(md.ssion"Tras given about 30 A„D. and Jeru- 
salem was destroyed in 70 A. D. which makes UO years 
between. Now going back to Paul's statements to the 
Romans, and Colcssians and to Titus: he wrote to the 
Romans in 60 A.D.; to Colcssians in 6U, and to ILtus 
in 65; only five years before the "end" or desolation 
of Jerusalem, Kow we call the readers attention to 
the fact that the "kew Testament history" of the church 
which ve have been considering in this ^article and 
the one preceeding it, is embraced in this same UO 
years J from the giving of the commission to the fall 
of Jerusalem. The scattering of the disciples out from 
Jerusalem, and preaching wherever they went up the 
Syrian coast, the missionary journeys of Paul into 
Asia and Greece and Rome, all took place in this UO yrs. 


These places whi,ch we have named are the ones that 
are recorded, but apparently there was a far greater , 
activity in those UO years than what is told in the 
ifew Testament, for Paul wrote to the Golossians in 
6U A.D» that it **is come unto you as it is in all the 
world." and "it was preached to every creature under 


It may have been about UO A,D. when Paul was con- 
verted. His coMinission is recorded in Acts. 22: lU,lbi 
21: "The God of our fathers hath chosen thee, that 
thou shouldest know his \d.ll, ai:id see that Just One, 
and shouldest hear the voice -of his mouth-. For thou 
Shalt be his mttness unto all men of what thou hast 
seen and heard. ... And he said unto me. Depart for 
I will send thee far hence unto the Gentiles." 26 years 
later Taul wrote to Timothy, "I am now ready to be 
offered, and the time of my departure is at hand. I 
have fought a good fight, I have FimSHSD MY COURSE, 
I have kept the faith." If we go through the New 
Testament and add up the time that Paul stayed and 
preached at the various places where he went, includ- 
ing the time he was held prisoner, it will probably 
add up to not more than half of those 26 years, \ihere 
was he and what all did lie do during the other half 
of that time? However that may be, he writes to 
Timothy in 66 A.D, (only four years before the "end" 
or desolation of Jerusalem and the nation),"! IlilVE 
FINISHED MY COURSE j"— th^ course that the Lord asign- 
ed to him J and he says at that tii*ie, "it was preached 
to every creature under heaven." It- might be well to 
remeiriber he re. that Jesus gave the commission to ALL. 
the apostles, but ^^re only have the record of Paul's 
work and perhaps only a small part of Peter's. In . 
this light we observe that Peter wrote once and said, 
"The church at BABYLON salute th you." 

Some one may ask here; With, this emphasis on Matt. 
2U: lU, where then does Jesus answer their question 
about the "end of the world"? As we sai^ before, we 
believe the 2Uth and 25th of Matt, are one continuous 
discourse, and the "end of the world" or age (as some 


would say) is ansvjered in chapter 2U: 29-31, and in 
chap. 25: 31 -h6, and the great day of GRACE or 
"times of the Gentiles", is described in Katt. 2$: lU, 
19. we are not dogmatic about vjhat we are writing 
here, but have digressed long enough from our main 
theme of the "liistorical Church" to present these 
thoughts for study; and we suggest that in studying 
it, that the reader cempare carefuly, Luke 21 vdth 
hatt. 2k and 2^. v-^e have not the space here to com- 
ment. Jut does anyone see any connection betx^een the 
'UO -years from the gix^ng. o-f the "em.'imission" to the 
fall of Jerusalem; and the liO years of the "iJonderings" 
of the Children of Israel, when "they to whom it was 
first preached entered not in because of unbelief? '» 

In addition to these N. T. testimonies of the dif- 
fusion of the Gospel throughout the world, we quote 
here some of the Post-apostolic \^ites: 

Justin I'lartyr: (lUo A.D.) In his dialogue with the 
"Jew", tells him that whatever they (the Jews) might 
boast of the universality of their religion, "there 
were many places in the world whither neither they nor 
it ever came: whereas there was no part of mankind, 
vrhether Greek or Barbarians, or by ijhat name soever 
they were called, even the mast rude and unpolished 
nations, where prayers and thanksgivings were not made 
to the Great Creator of the world through the name of 
the crucified Jesua." 

Lactantius: says, "The Christian law is entertained 
from the rising of the sun to the going doT-m thereof, 
where every sex and age, and nation and country does 
Tfith one heart and soul worship God." 

Irenaes: (179) says, "There were churches settled 
in Germany, Spain, Fx-ance, in the east, .in lybia, as 
well -as in the middle of the world," 

Hq spake, and light shone round his head; . , 
On a bright cloud to heaven he rode;. 

They to the farthest nations spread 
The grace of their ascended Lord. 

D, p\ W. 






• Cleansed a leper hatt, 8:3 

Healed the centurian's servant " '*;5*13 

Healed feter»s wife's mother " ":lU,l5 

Healed all that were sich " " :16 

Calmed the sea " : 23-27 

Cast devils out of a maniac " :28-3U 

Healed a man sick of the palsy '* 9t2^6 

Raised to life, the rulers daughter " :l8-25 

Healed two blind men " :27-30 

Healed a man that was dumb " : 32-33 
Pimpowered the apostles to heal the sick. 
Cleanse the lepers, raise the dead^ cast 

Out devils, " 10:8 

Healed a man mth a withered hand '' 12:10-13 

Healed a man, blind and dumb " :22 

Fed 5000 people with 5 loaves & 2 fishes 114:19-20 

Walked on water *» :25 

Cast a devil out of a little girl " 15:22-28 
lAfas trans fip.ured, so that his face did 
Shino as the sun, and his raiment white 

As the light. '» 1? 

Healed a lunatic :' ^ ^ " 

Had Peter find money in a fishes mouth " 

Give sight to a UO yr. old man who was 

Born blind. 

Raised a mdows son f0om death 

Raised Lazarus, dead four day s 

At last hj.mself raised from the dead 

to heaven. 
We suggest that each of these accounts be found 

and read. 







and ascended 




VOL. 2 .,. FEBRUARY 1955 NO. 3 

'^Dearly belpved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 


Iftihen I survey the wondrous cross 

On which the Rrince of Gloxy died. 

My richest gain I count but loss. 

And poiir contempt ^on all my pride. 

Forbid it Lord that I shotxld boast. 

Save ill the death of Christ my God; 
All the vain things that chaiTTi me most, 
. I sacrifice them to His blood. 

See, from His head. His hands, His feet. 
Sorrow and love flou mingled do\m: 

Did e'er. such love and sorrow meet, 
Or thorns compose so rich a croi^m? 

Were the. .whole realm of nature mine, 
That were a present far too small; 

Love so. amazing, so divine, -'■ \ ■' 
Demands my soul, my life, my all. / 

Isaac Watts. 


THE PILGRM is a religious magazine, published 
monthly by Daniel F» Wolf, in the interests of the 
members of The? Old Brethren Church, Subscription rat 
$ 1»50 per year. Sample copies sent free on request • 
Adress: THE PILGRIM, Rt, 3, Box 1387> Modesto, Calif, 



These are the most gracious and sublime words that 
ever saluted the ears and hearts of humanity. It is 
good news to the dieing sons of Adam, who bear his 
earthy image, and have been made partakers with him 
of the sorrows of earth, and of death* . "For as in 
Adam all die, even so in Christ shall all be made 

<k alive," 

'^' Love is' the universal theme j it is the chief est of 
all values,' it is the highest attribute, it is the 
perfection and fullness of God 5— "For God is love." 
Love is complete unity. We speak of "human" love, and 
"Divine" love. Haitian love may differ from Divine love 
in that it is partial, or incomplete, or it may be 
self love (selfishness) wiiich is not love at all, but 
is only called love. Divine love is impartial, univer- 
sal, and complete (perfect). 

"Love is of God J and every one that loveth is born 
of God, and knoweth God. He that loveth not knoweth 
not God; for God is love." It is wonderful and pleas- 
ing to be loved, but it is greater and raore wonderful 
to love another than to be loved. "Herein is love, 
not that we loved God, but that He loved us and sent 
His Son to be the propitiation for our sins," 

Every one wants to be loved; that may be selfish. 
But to love another for their oxm wellbeing and happy- 
ness is unselfishness. To sacrifice for the wellbeing 
and liappiness of another is the love of God. Love is 
its oi-m reward and brings Joy to the soul who loves. 


Jesus, "for the joy that was set before tiim, endured 
the cross, and despised the shame*" God, "^o loved the 
world, that he gave his Son." Jesus' love was universal 
and perfect, because he tasted death for every man, 
therefore he has fullness of joy at the right hand of 
God. -'.That which we have seen and heard, declare we 
unto you, that ye also may have fellowship with us: and 
truly our fellowship is with the Father, and mth his 
Son Jesus Christ. And these things write v;e unto you, 
that your joy may be full." 

How shall we know that God loves us? "But God can- 
mendeth his love toward us, in that vjhile x^e vjere yet 
sinners, Christ died for ust" How can we know if we 
love God? "And this commandment have ne from liim, that 
he who loveth God love his brother also." If a man say 
I love God, and hateth his brother, he is a liar: for. 
he that loveth not his brother whom he hath seen, how 
can he love God whom he hath not seen?" 

t/e are naturaly impressed with things tliat are great, 
that is,povjers and deeds that are greater than our own. 
Perhaps every one looks to some one as a hero, that is, 
some one whom thOjrmsh to be like. But what is this , 
great news and revelation about the love of God and of 
Jesus Christ? 

One little child gives to another his toy or a piece 
of candy, because of love. It makes the hearts of the 
parents, and all x^ho behold it, glad. The boy who loves 
a girl will bring her gifts, and she in turn \^d.ll give 
to 1'd.m because of "love"; we cannot determine for cer- 
tain about this "love": it is possible for some self- 
ishness to be in it, however no one wants to admit it. 
The parents provide and give good things to their child- 
ren because they love them; this brings joy and satis- 
faction to all who do it. Children love their parents 
and obey them, which gives joy to both the children and 
the parents. 

(/^ We have heard of incidents where some man may threat- 
en the life of some woman to compel her to accept his 
"love" J but this is shocking and revolting to all our 
sense of love, and we know that it is not love ^t all, , 
but selfishness, which is the opposite of love. / 


It is- still recognized that the only w^. to. win the 
affection of any one is to love them. This is true 
of parents mth their children, and God has abundantly 
recognized this great truth, in; that he sacrificed his 
own Son on the cross to save* us and mn our love. What 
then is this great love of God and of Jesus our savior, - 
and what about it? How shall men know it and understand 
it? .. 

"Greater love than this hath no man, that a man lay 
down his life for his friends •" There are types of 
Jesus* love in the Old Testament. Joseph forgave his 
brethren who hated him and sold him to strangers; 
Koses offered to give his life for the life of his 
people, who sinned against God by x<ror shipping a golden 
calf J Jonathan loved David as his oim soul, and pro- 
tected him against th(? wrath of his father, even though 
he knew that David would have the throne which he appar- 
ently was heir to» Truly these men were motivated by 
the love of God to sacrifice for others, and we say 
they were types of Christ's love, but they were not 
equal to that of Christ. They were only men, and were 
themselves subject to sin- and did sin. The death of 
no one of them, or all of them, could take away sin. 
They could not even atone for their own sin. 

Jesus says, "Greater love than this hath no man, 
that a man lay down his life for his friend.'* It has 
pernaps been done more than once. The apostle says, 
"for scarcely for a righteous man will one die." But 
it probably has been clone. A lover may die for his 
sweetheart; a father may die for his children; a good 
shepherd will die for his sheep. "But God commendeth 
his love to us, in that while iie were yet enemies , 
Christ died for us." VJho, until Christ, died for their 
enemies? IJho, before Jesus did, prayed for the for- 
giveness of their enemies? 

Jesus began his ministry vrith love and blessing 
and healing; he blesses vihere there had b^en the curse. 
All he asked of any one was that they forsake self, and 
believe on him who was to give his own life to take 
away their sins. He did not even demand vjorship, but 
often refused it, although he was worthy. He seldom 


asked anything of any one for himself." He gave con- 
tinuously. He skid he came to minister, and not to 
be riiinistered to. He became poor for our sakes and 
never had anything in thl.s vrorld which the poorest of 
his disciples, could not have. liis person and blessings 
were available to all, old and young, ruler and peasant. 
Sinners could touch him. He layed no burdens on anyone 
but lifted the burcjens layed by others, which often 
caused him to be hated by the envious rulers. 

what about such love as thjs? Why was it? VJas it 
needful then, and is it needful now?' Did the people 
realise then that thay needed it, and do we realise 
it now? What cou3,d bring such extreme loinistrations 
and manifestations of Divine love and concern to human- 
ity from the Goahead? Of what infinite value must the 
soul be that God would love it so and sacrifice so much 
for it. How terrible it must be to be lost, that Josus 
would die to save us from death. How thankful we are 
bound to be that Jesus loved us so, and gave his life 
to save us from the death that sinners must die. How 
undeserving vie are of such love. 

The greatness of this love of God is in its impar- 
tiality and its completeness and ability to aave. All 
our loves are partial; Vfe love some more than others. 
But we cannpt say this of Jesus. How great is tlie 
love ox one who can love all alike. 

llo xfonder the angels and holy beings can fall doxm 
on their faces before the throne of God and say in 
&om sublime, "VJorthy is the Lamb that was slain, to 
receive power and riches, and wisdom and strength aM 
honour and glory and blessing;" and are joined in the 
holy anthem by all creation and all worlds in praise 
saying, "Blessing and honour, and gloiy and power be 
unto idm that sitteth upon the throne, and unto the 
Lamb forever and ever." 

The Apostle Paul would have us to comprehend with 
all saints, "what is the length and breadth, and depth 
and height, and to know the love of Christ which pass- 
eth knowledge, that ye might be filled with the full- 
ness of God." Eph. 3: 18,19. 


Can we doubt 'that if we, ourselves, were filled with 
this love of God and of Christ that it would not have 
an influence upon sinners to convert them? How shall 
we cause the sinner to understand the love of God? Do 
we not believe that the love of God has a^ much power 
upon the hearts of men now as in the past? "The law 
of the Lord is perfect, converting the soul*'* 

How shall we cause them to understand it? "This 
commandment vre have from him, that he who loveth God 
love his brother also. Beloved, if God so loved us we 
ought also to love one another," "But I say unto you, 
love your enemies, bless them that curse you, do gcod 
to them that hate you, and pray for them that despite- 
fuly use you and persecute you, that ye may be the 
children of your Father which is in heaven, for he 
maketh his sun to rise on the good and the evil, and 
sendeth his rain on the just and unjust." 

The disciples and apostles of Jesus did this and 
converted the Heathen. 



The population of the world has increased five 
hundred millions in the last thirty years. 

Each day there axe born 233^000 babies, while each 
day there die about 109>000 people; so in one years 
time there are kh million more people in this world 
than when the year began. 

It is estimated that vathin the past generation 
one billion people have departed from this world. 

In the last ten years, Africa has increased from 
lUO million to 20Q million. 

In the last five years, Japan has not only replaced 
what she lost during the war but has increased eleven 

Gospel Herald 
; / ' February, 19514. 



Whereby are given unto us exceeding great and prec- 
ious promises that by these ye might be partakers of 
the divine nature, having escaped the corruption that 
is in the world through lust. II Peter IrU. 

A proinise is a declaration of some future action, 
presumably favorable, though at times chastening may 
preceed that point. For instance the parent may offer 
the child a gift when certain points of obedience have 
been complied with, in vjhich case the promise may or 
does amount to an obligation. On the other hand a 
child is often told if it does not comply certain 
demands chastening x^dll follow, incidently should such 
be needful it should be alone mth the motive for ^ the 
childs betterment, not in rage nor anger. How repul- 
sive to the christian mind to see when the child ignores 
the directive of it parent, and then worse still vjhen 
the parent ignores its promise as well. 

In the iromutable and induring VJord of God we read 
Heb. 10: 23> He is faithful that promised. And in 
II Cor. 1:20, For all the promses of God in him are 
3^a, and in him amen. How sure then are the promised 
of God throughout his revealed Word. Also how manifold 
as well as precious and exceeding great. 

Perhaps most chief and all inclusive is the one we 
have in I Jolin 2:25, And this is the proiTdse he hath 
promised us, even eternal life. How marvelous is the 
promise to one who is vjxthout hope and without God in 
the world, the sinner heavy laden in sin, where Jesus 
says He that cometh to me I will in no mse cast out 
John 6:37. Yes come unto me and I xri.ll give you rest 
Matt. 11:28. Who can measure the magnitude of the 
value and import of the declaration of the apostle 
Peter on the day of Pentecost when he said Repent and 
be baptized every one of you in the nani^ 'of Je^sus 'Christ 
for the remission of sins, and ye shall" receive the 
gift of the Holy Ghost, For the promise is unto you, 
and to your children, and to all that are ^afar off, even 
as many the Lord our God shall call. 


How sacred the promise of Jesus when he said. If I 
go away I will send you the Comforter, the gift of the 
Holy Ghost which tjIII lead you and guide you into all 
truth. Let us remember nearly all, if not all of the 
promises of God are conditional, conditions that must 
'be met, and when met their fulfilment is positive and 
absolute* How gracious the promise in Mark ll:2l;. 
Therefore I say unto you what things soever ye desire 
when ye pray believe that ye receive them, and ye shall 
have them. However here must be a condition namely if 
we have escaped the corruption that is in the world 
through lust, we will only desire and pray for that 
which will be for our spiritual welfare. 

How compassionate is our God who said through the 
apostle to the Heb, 13:5* I will never leave thee nor 
forsake thee. What assurance we have in the prondse 
that God is faithful who will not suffer us to be temp- 
ted above that we are able, but will mth the tempta- 
tion also make a way to escape that we may be able to 
bear it, even the assurance of being clothed and fed, 
if we do our part. 

Finaly how consoling for such that have fought a 
good fight, and have kept the faith, and the departing 
time is at hand, they can with the sainted Apostle Paul 
have that hope ox a crown of righteousness in the 
eternal vjorld. 

Dear saint. Dear sinner, who of us can afford to 
remain entangled, or become again entangled in the 
yoke of bondage by the corruption that is in the world 
through lust, and fail to receive the glorious promises 
that are for us? Not one, Who can afford to sell his 
birthright for a mess of pottage? Not one. Who can 
afford to miss that flight into the embrace of our 
Lord when he comes again in Glory? Not one. To him 
that overcome th there is a promise of a one thousand 
year reign T-dth Christ, then on into boundless Etern- 
ity, who can afford to miss it? Wot one. 
Then how needful that we heed the injunction of the 
Apostle Heb, U:l, Let us therefore fear, lest a promise 
being left us of entering into his rest, any of you 
should seem to come short of it. Fear God and keep his 


commandnients for this is the whole duty of man, 

David A. Skiles 
Rossville, Indiana 


For the benefit. of some of our readers who may not 
have made any previous study of church history we wish 
to emphasize that what we are writing under the title 
of '^The Historical Church" is but a brief outline or 
introduction to the history of the Christian Church. 
There literaly have been hundreds of volumes written 
on this subject, and to become well acquainted i^th.. 
all that is written concerning the Christian Church 
would require a life -time study and even then we iTOuld 
have but an imperfect and incomplete comprehension of 
of the x-ifhole. 

. It would be impossible and could serve no useful 
purpose in our lives to know all the past, we have 
no desire to live in the past, but only to review it 
sufficiently to understand our present. It has been 
said, "We cannot properly evaluate the present, and 
cannot plan the future msely unless we know our past." 
On. this thought we quote at length froxa Schaff's hist- 
ory of the apostolic church, 1868: 

"The present is the result of the past and cannot 
possibly be fully understood without a thorough know- 
ledge of the past. The church cannot properly com- 
prehend herself without a clear view of her origin 

and grovrbh Thus the knoxjledge of chuch iiistory is, 

also, one of the most powerful helps to successful 
action in the service of the kingdom of God. The pres- 
ent is not only the product of the past, but the fertle 
soil of the future, which he who x^ould cultivate must 
understand. But the present can be thoroughly under- 
stood only by an accurate acquaintance mth the past. 
No one for exa^aple is pre^pared to govern a state well 
and advance its interests who has not made himself 
familiar i-xith its wants and its history. Ignorance 
can produce but a bungling work and naist soon attain 

,26, . . THE PILGRIM 

fall to pieces. History is, next to the Word of God, 
the richest source of wisdom and experience. 

Again; church history is the best and most complete 
defence t)f Christianity, and is therefore pre-eminent- 
ly fitted to strengthen faith and administer abundant 
comfort and edification. It is a continuous commentary 
on the promise of our Lord: '*Lo> I am with you alv/ay, 
even unto the end of the world." So also church 
history furnishes the strongest evidence of the indes- 
tructibility of Christianity. To the words of oiu* 
Lord: "On this rock I will build my church and the 
gates of hell shall not prevail against it," every 
century responds^ Y^^,! and Amenl There is no power - 
on or under the eartli which has not s'worn hostility 
to the band of the redeemed, anc;! done its utmost to 
annihilate the infant community. But the church has 
vanquished them all. 

Stiff-necked and blinded Judaism laid' its hands 
upon the Anointed of the Lord and his servants. But 
Saviour has risen from the deadj his followers have 
beheld with adoration his wonderful judgments upon 
Jerusalem; the chosen people are scattered, mthout 
a shepherd, and without a sanctuary, through all 
nations and times, a perpetual living wittness to the 
truth of the divine threatenings; "and this generation 
shall not pass away" till the Lord come again in his 

Greece applied all her art and philosophy to 
confute the doctrine of the cross and make it redic- 
ulous in the eyes of the cultivated world. But her 
wisdom was turned into foolishness, or made a bridge 
to Christianity. Rome, proud mistress of the world, 
devised the most inhtiman torments to torture Christians 
to death and root out their name from the earth. But 
tender virgins faced eternity more firmly than. tried 
soldiers or Stoic philosophers; and after two centur- 
ies of the most bloody persecution, lo, the Roman 
Emperor himself casts his crown at the feet of the 
despised Nazarene, and receives baptism in his name. 


The mightiest empires > the most perfect systems of 
h\iman wisdom have perished; wiiile the simple faitfcof 
the Galilean fishermen shows itself today as powerful 
as ever; regenerating the most hardened sinners; im- 
parting strength to do good, joy in affliction, and 
trimnph in death. The Lord of hosts tes ever "been a 
wall round about his Zion* The gates of hell through 
eighteen centuries have not prevailed against the 
church; as little will they prevail against her in 
time to come. To have ^^reathered so many storms coming 
forth only purer and stronger from them all, she must 
indeed be made of indestructible material. 

Church history, studied with a truth-loving spirit 
places this beyond a doubt. It is, therefore, next 
to the word of God, the richest and most edifying book 
of devotion, forbidding despair even x^hen thick dark- 
ness rests upon the present and the walls of 2ion are 
beset with foes." 

Perhaps fevj, if any of us, comprehend how long a 
period of time is embraced in the history of the church. 
It is almost one third of the history of the world.' 
It is the oldest society and government in the world* 
Its constitution has not changed since it was estab- 
lished one thousand nine hundred and tx^enty five years 
ago. The history of most governments and vjorld powers 
does not extend to more than four or five hundred years. 
We will offer some comparisons to try to impress upon 
the mind the antiquity of the Christian Church. It 
is more than four time as old as the period between 
the time that Columbus discovered America and the 
present. It is more than ten times older than the 
government of the United States. Its history out-dates 
that of national Europe. Even our oirin Brethren Church 
is older than the United States. 

The history of the church reaches back into the 
period of the fourth and last of the "old world" 
empires which x^as Imperial Rome. It will be remember- 
ed that about six hundred j'-ears before Christ, at the 
time that the Israelitish kingdom of David^ which was 
the kingdom of Gods people on the earth, God revealed 
to Daniel in Babylon that from the time of the fall 


of the kingdom of Ms own^ people unto the Messiah 
there would be four world empires each rising success- 
ively upon the -ruins of the former* And in tiie time 
of the; fourth, or last^ ox those empires the. <jGd of 
heaven would establish a government and^ kingdom that 
would never be destroyed. Christ was born when the 
Imperial government of Uorae was still new, and it is 
significant that there have been no other world em- 
pires established since the fall of the fourth, or 
last one, x/aich God revealed to Daniel. 

' Since the history of the church extends over such 
a long period of time, from the ancient world to the 
present, for- convenience sake it is divided into tliree 
principle divisions, callpdages: (1) Primitive, (2) 
Medieval, (middle), (3) Modern. 

. : PlilMITIVE AGE: From Pentecost to Pope. Gregory the 
Great (A.D. 30 - 590) Periods in this age are (a) 
Apostolic: from Pentecost to death of last of the • 
apostles. (A.D. 100) (b) Roman Empire Christianized, 
Church persecuted by Pagan Rome till Constantino. 
(A.D. 311) (c) Church and state united, christian tiie- 
rarcy and Papacy established, Monasticism, and saint 
and image worsldp introduced into the ch\irch| to 
Gregory the Great. (A.D. 3' 90) 

l^iEDII^VAL AGE: i^vhidi Schaff calls the "Romano- Ger- 
manic Catholocism", growth and power of the Papacy, 
also knox^ as the age of the "holy Roman Empire, when 
Papal Rome^ which succeeded Imperial Rome, ruled the 
world 1000 years; tl'ds age also includes the rise and 
conquests of Mohammedism and the Gmsades. (AJ). 590- 


MODERN AGE: Roman. Catholic and Protestant Church 
in conflict. Great Reformation, separation of church 
and state, restoration of Bible to the people, rise 
of Rationalism, and Sectarianism. (I5l7 to present) 

These divisions of Church History are only intro- 
duced for the present for a better understanding of 
terms used in both ancient and modern Christian liter- 
ature. ■• 

Next issue: The Churche's enemies. 





Gospel Visitor Dec. 1865 

But vre must not hope for less perilous times. 
There is not the least sign in commerce, legislation, 
literature, or public taste of the advent of a spirit 
more favorable to religion. If the church is to re- 
cover it will not be by the decline of her enemy's 
strength, but by the inci;!ease of her oim. On herself 
the whole biii'den lies. He v:ho declined to pray for 
his people *s removal from the world, declines to make 
it less perilous to remain in it. He will not alter, 
but they must overcome the vjorld* Nature with the 
same vastness in her mountains, and hardness in her 
rocks, and breadth in her oceans, and violence in her 
stonns, and force in all her laws, is more than ever 
subject to man because he has become more skilful... 
He has discovered and asserted his superiority, and 
she has made loyal ansvjer. 

Let" the children of light" in this also learn 
vjisdom from the "children of this generation." Are 
Christians to be scared from their propriety by the 
spirit of fashion and wealth, and the egotism of this 
world— the heavenly by the earthly? Shall a royal 
priesthood, a holy nation, blush and cringe and skulk 
and compromise in a world of shams like this? 

The cycles through which the education of the church 
is extended are purposely varied, that the Spiritual 
life may show its independence of all accidents and 
circumstances. It has borne the world's frown and is 
now called to show no facination under the world's 

A Spiritual life— which is in the will, irresistible 
righteousness; in the conscience, delicacy and de- 
cisionj in the understanding, light; in the affect- 
ions, reverance and love— is the one thing our churches 
want J and, ours today is the high honor of consulting 
how to bring it to them or them to it. 


After much thought, I have found the simplest and 
safest answer to the question "How to revive the 
churches? to be the answer to another, "How to revive 
myself? Our tendency to decline is shared by all our 
people., and the conditions of their recovery and ours 
are the same. If the effect of the times has been to 
, deminish the churche^s appreciation of her Saviour, 
and increase her distance from him, her attention 
should be especialy directed to the duty of getting 
nearer to him. Our relation to Christ brings mth it 
all our. privileges and powers. "He that abideth in, me 
and I in him, the same bringeth forth much fruit." 
Near to him I'ie see things as they are and feel and act 
as we ought. There sin appears the abomiable thing 
that it is . There the tinsel of this life looses all 
of its color, and the voices that call to worldly 
greatness have a dull and unexciting sound. Tliere the 
thousand questions of the Scripture are answered. There 
all doubts of personal acceptance die, and the foun- 
tains of gratitude and joy are opened. 

Cowardice then changes to courage, indolence to 
industry, law is lost in love, and duty in delight. 
There eternity and heaven and the great spirit-i^orld 
stand open, throwing all things terrestrial into the 
shade. We die with Christ, and rise and sit with him 
in heavenly places. 

Rev. Samuel Hubditch 


One of the . great problems in the church today is 
prejudice, Kany who are prejudiced bitterly deny it. 
literaly, a prejudiced person is one vrho reaches a 
decisipn before there is a full and sufficient' pre- 
sentation of evidence; or one who acts without proper 
regard for the rights of others, due to a lack of suf- 
ficient knov/ledge or a bias which inclined him to act 
contrary to reason. In a word, prejudice hangs a man 
and then conducts a trial to see if he deserved the 



Prejudiced persons are often unreasonable and un- 
reasoning. If they stopped to reason and fairly eval- 
uate the evidence^ they would adopt another course or 

Untold agony has been brought to hearts, Irreparable 
damage has been done. to friendships, uncounted homes 
have been wrecked, unknown hurt has been meeted out to 
the church, and countless millions of souls have been 
lost because of prejudice. Yet comparatively few will 
acknowledge their fault and expel this evil. 

Some are prejudiced against others because of their 
environments, race, associates, etc. In Christ's day 
the Jews and Samaritans had no dealings with each other 
and Jews and Gentiles shunned' each other, because' of 
racial differences. Among the Jews there was prejudice 
against some of their ovm fellow men whom they dubbed 
"publicans and sinners." The Son of God himself was 
abused because He was "the friend of publicans and 
sinners." Thank God, He did not let .His carnal critics 
keep -Him from seeicLng and saving the' lost! 

Some of Jesus contemporaries asked if any good thing 
could come out of Nazareth, or any great prophet could 
come from Galilee • It was new, unheard of, revolution- 
ary, and contrary to their expectation. But it was 
truel Jesus came from Nasareth. 

Some are prejudiced against certain teachings that 
they do not understand, or likej that are new and ex- 
acting. Perhaps the unwise presentation of a miner 
part for the v/hole truth prejudiced them. Perhaps, its 
being advocated by som.eono whom they dislike, or' x^ho 
is "eccentric" caused their prejudice. Or it may have 
been that they heard one testifying to a higher exper- 
ience of grace than his ethics warrented and thus were 
prejudiced. (Some people do testify higher -than they 
live, you knowl) B^^t however it be caused, prejudice 
is an awful malady that may prove fatal. 

Some are prejudiced against others because of their 
methods, dress, diet, or age. What a pity I What a 
shame I Often one is relegated to the sidelines with 
the unkind remark: "He is too young/' or "He is too oldl 
Perhaps he is younc^ or old, but his service might have 


been more effective in its total accomplishinents 
because of that very factor, 

- Some are prejudiced against new methods which in- 
volve something different, or difficult, or necess- 
itate some adjustm.ents. Some people prefer dying in 
a groove to taking the trouble to clirrib out of it and 
make progress. Because a thing was good tvienty years 
ago does not mean that nothing better has been pro- 
duced or originated since then, 

We are, exhorted to give a reason for the hope ihat 
lieth in us. Note that it is a reason, or a convinc- 
ing argximent, and it is to be given meekly, not arro- 
gantly. I'ie have enough sound reasons for our hope 
and God-given convictions to shut the mouths of ignor- 
ant and foolish men* Let us know why we believe and 
act as we do, and then wittness in a proper manner 
under the anointing of the Spirit • • • • there is 
nothing to fear in deep Spirituality, 

Prejudice will prove fatal if not corrected. In 
In Naaman^s Case it produced pride that nearly cost 
him his life. His preconceived idea as to how the 
prophet would cure his leprosy made him stubbornly 
object to candying out the simple direction of the 
man of God. 

Irejudice exerts a terrific power. IJhen it con- 
trols an energetic person, its ill effects are incol- 
culable. For instance, in Herod it led to the slaugh- 
ter of the infants..; In Saul it led to the persecution 
of the churcji and to, the slaughter of some of the 
saints. Acts, 26:11» There is no question as to Saul^s 
sincerity. He thought he was defending the truth until 
God met him on the Damascus road and opened his eyes 
and transformed him. There is no question of Peter's 
sincerity in his refusal to associate with the Gentile^ 
but he x-jas in error, as seen by his vision on the 

May God deliver us from our prejudices before we 
Mnder liis cause by them. 

Selected and abridged. 



''The Waldenses are in all esential particulars 
presbyterian in orders and Calvinistic in doctrine # ' , 
But they are not, technicaly speaking, Protestants, 
nor are they to be counted among the reformed churches/ 
Though Italians, and living upon the very confines of 
the papacy, they have never had any connection with 
the churcli of Home- and have had therefore^ none of its 
corruptions from which to reform. Their poverty and 
their inaccessable situation were their protection 
from encroacliment, during the earlier' centuries, wFdlst 
the papal power xras gradualy acquiring its colossal 
dimensions. When the reformed churches of Germany, 
France, and England threw off the yoke of the papacy, 
and began to restoi^e Christianity x^atMn their borders 
to its original simplicity and purity, the Waldensian 
Christians received the tidings mth gladness, and had 
nuTTierous conferences X'^ith the Reformers, to their mu- 
tual benefit; but they claimed at that time, as for 
centuries previous they had claimed, before their temp- 
oral sovereigns, that the faith, the worship, and the 
ecclesiastical organization prevalent among them then, 
had been handed down among them by uninterrupted tra- 
dition from the very earliest ages of Christianity. 

Of the conversion of the Waldenses to Christianity, 
history gives us no authentic account. Romish histor- 
ians as far back as the year A.D, 12^0, represent them 
as the oldest sect of "heretics," though unable' to tell 
when or hov/ their "heresy'* began. Their oim account 
of the matter uniformly has been, that their religion 
has descended with them fram father to son by an un- 
interrupted succession from the time of the apostles. 
There certainly is no improbability in the conject- 
ure "that the gospel x/as preached to them by some, of 
those early missionaries who carried Christianity into 
Gaul (France). The common passage from Gaul 
at that time lay directly through the Cottian Alps, and 
Gaul x^^e know received the- gos;*;^el early in the second,, 
century at the latest, probably before the close of the 
,first century. 


If the Apostle Paul ever made that '* journey into 
Spain/' (Rom, l5:28J which he speaks of in his epistle 
to the Romans, and in which he proposed to go by way 
of Rome, his natural route would have been in the same 
direction, and it is not imposs5„ble that his voice was 
actually heard among those retired valleys. The most 
common opinion among Protestant x^aters is, that the 
conversion of the ijaldenses was begun by some of the 
very early Cliriatian missionaries, perhaps by some of 
the apostles themselves, on their way to Gaul, and 
that it x-/as completed and the churches more fuly or- 
ganized by a large influx of Christians from Rome, 
after the first general persecution under Nero, The 
Christians of Rome, scattered by this terrible event, 
would naturaly flee from the plain country to the 
mountains, carrying \\rLth them the gospel and its in- 

Such is the opinion of Henry Arnoud, one of the 
most intelligent of the lialdensian pastors. "Neither 
has their church ever been reformed,'* says Arnoud, ( 
"whence arises its title of EVANGELIC. The Waldenses 
are in fact descended from those refuges from Italy, 
who, after St. Paul had there preached tlie gospel, 
abandoned their beautiful country, and fled, like the 
woman mentioned in the Apocalypse, to these wild moun- 
tains, where they have to this day lianded doim the 
gospel from father to son, in the same purity and 
simplicity as it \^as preached by St. Paul," 

Tliis is not follovjing fables, for there is nothing 
in the relation either improbable or absurd. l^Jhen the 
Christians at Rome were bound to stakes, covered with 
pitch, and burnt in the evenings to illuraj.nate the 
city, is it wonderful if the glare of such fires should 
induce those yet at liberty to betake themselves for 
shelter, to the almost inaccessible valleys of the Alps 
and to the clefts ox the rocks, trusting to that God , 
in whose hands are the deep places of the earth, and 
considering that the strength of the hills is His?" 

Copied from an old "history of the Waldenses" 1853« 


Selected by 

Myron J, Kinsley 

This is life eternal, that they might know thee 
the .only true God and Jesus Christ whom thou hast sent* 

John 17:3 
This is the work of God, that ye believe on him whom 
he hath -sent, John 6z29* God resisteth the proud 
but giveth grace 'to the humble, James 14- :6, I Peter 5:5* 
If any man offend not in word, the same is a perfect 
man, and able to bridle the whole body, - James' 3:2. 
For out of the abundance of the heart the mouth speak- 
eth, Hatt. 12:3U. To be a busy body in other menKs 
matters is doing evil, I Peter U:l5« 

V/e cannot fuly control our external circumstances, 
but we can control the inward if we are led by the 
Spirit of God. Nature did not make 'your ears to be 
closed, but made it easy to keep the mouth- closed. 
There is no. lasting gain in the conquest of others, 
but there is in the conquest of self*' Great men 
never feel great, small men seldom feel small. The 
truth mil not hurt unless it ought to, ■" 

A true and living faith is to have * confidence in 
God's power and authority. It is not alone hox-i good 
and^merGi:ful God is to Uv*^, but how we arei to 6theri5, 
that counts in the day ;of judgment • ■ VJisdom excells 
folly, as knowledge excells ignorance • To be a good 
teacher we must first be a gocd scholar* ' ^An 'oV^r 
estimai^ion of self and accomplishments, ds prtde, 
A correct estimation of ^self is humility; it' is when 
we overcome self that we do things worthy of note. 

Jesus c"ame into a fully developed world culture 
whose search for the truths of life was limited to 
speculation, omly. He brought the answer to the age 
old question pf the origin of evil and sin, and re- 
vealed a way by which men could be rj.d of sin: ^'Behold 
the Lamb ot God that taketh away the sin af the world." 




**I came dovm from heaven." John 6:38 
"Are as the angels of God in heaven* "mtt. 22:30 
"My Father which is in heaven," " 16:1? 
"This same Jesus which is taken up 

from you into heaven*" Acts, 1:11 

"Their angels do always behold the 

face of my Father which is in heaven." Hatt*l8:10 
"I knew a man. j,,cought:UP to the 

third heaven," .* -. II Cor. 12:2 
"How that he was cought up into 

Paradise," . ' ^ " 12 :U. 

"What^ and if ye shall ^ee the son- 

of man ascend up .where he was befor^*" John 6:62 
"For one is your Father which is in ■ ' 

heaven," ' -- -Matt. 23:9 

"No not the angels which are in heaven." hark 13:32 
"The Lord »s throne is in heaven." Psm. 11 :U 
"For God. is in heaven." Eccl. 5:2 

"For the angel of the Lord descended 

from heaven." . Matt. 28:2 

"And I saw another mighty angel 

come down from heaven." Rev. 10:1. 

"And no man hath ascended up to 

heaven, but he that came down from 

heaven, even the Son of man* which is 

in heaven." John 3:13 

"For the Lord himself shall descend 

from heaven." I Thes. U:l6 

"There is a God in heaven," Dan. 2:28 
"lour Father which is in heaven," htt. 5:l6iU5 
"He was received up into heaven 

anci sat on the right hand of God," Mark 16:19 
"For Christ i^ (entered. into) heaven ^ 

itself, now to appear in the presence 

of God for us." .. ^^Heb. ^9:2U 

"Who is gone into heaven and is on - . 

the Tight hand of God." I Peter 3:22 


VOL> 2 MARCH 1955 N0> 3 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 

Sweet the moments ^ rich the blessing, 
VJhich before the cross I spend', ^' 

Life and health and peace possessing 
From the sinner's dying friend. 

Here I kneel in wonder,' viemng' 
Mercy poured in streams x>t blood; 

Precious drops, for pardon sueing, ; - 
Make and plead my peace with God. - ' 

TrtO^y blessed is the station, 

• Low before hiis cross to lie, 
Whi^le I see divine compassion 
Pleading in his dying eye. 

Here I find my hope of heaven, ■ 

Wiile upon the Laiab I gazej 
Loving much, and much forgiven. 

Let my heart overflow xath praise. . 

Lord, in loving contemplation 
Fix my heart and eyes on thee. 

Till I taste thy full salvation, 
And thine unveiled glories see. 

For thy sorrovjs I adore thee. 

For the griefs that vjrought our peace; 
Gracious Saviour^ I implore thee. 

In my heart thy love increase. 

Walter Shirley, 1770 j 
from James Allen, 17^7 

THE PILGRM is a religious magazine^ published 
monthly by Daniel F. Wolf, in the interests of the 
members of the Old Brethren Church, Subscription rate 
$ 1.^0 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Ht. 3, Box 1376, Modesto, Calif. 


REPENTANCE is the first of the Nev; Testament doc- 
trines. It is the begitiing of Gospel of Jesus Christ 
the San of God, Kark 1:1, U; "as it is written in the 
prophets. Behold I send my messenger before thy face 
which shall prepare thy way before thee. The voice 
of one crying in the wilderness, prepare ye the way 
of the Lord, make his paths straight. John did bap- 
tize in the mlderness and preach the baptism of 
REPENTANCE for the remission of sins." 

Jesus began his ministry by preaching repentance, 
Mark l:llt,l5> "Now after that John was put in prison^ 
Jesus caiae into Galilee, preaching the Gospel of the 
kingdom of God, and saying, the time is fulfilled, 
and the kingdom of God is at hand: REPENT YE, and 
believe the Gospel." Jesus sent forth the twelve to 
preach the gospel of the kingdom of heaven and Mark 
6: 12 says, "They went out and preached that men should 
repent," VJhen the multitude cried out on the day of 
Pentecost, because of their guilt, the Apostle Peter 
preached to them: "REPENT, and be baptized every one 
of you in the name of Jesus Christ for the remission 
of sins, and ye shall receive the gift of the Holy 
Ghost." Hie Apostle Paul preached to the men of Athens 
that God now commands men every where toJlEPENT. And 
in his last message to the churches of AsxaJ^ commanded 
each of them of whom he had "somewhat against" that 
they shouls REPENT. 

So we see that the New Testament opens and closes 
with the doctilne of HEPENTAi^iCE. We propose therefore 
in this article to consider this doctrine mth its 
meaning and application to us. Perhaps our mind's 
first reaction to the doctrine of repentance is to 
think of hardened sinners and gross mckedness. We 
may think of the drunkard, or the fornicator, or of 


who take the name of God in vain; of the wicked rich 
man who would not feed a poor starving Lazarus j we 
may think of a Simon who thought the gift of God could 
be purchased with money; or Saul of Tarsus persecuting 
the church; or of David killing Uriah and taking his 
wife. Most certainly all such characters and deeds 
have the wrath of God abiding on them eixcept they - 
repent. But now we wish to consider the ^doctrine of; 
repentance as it applies to a different type of charac- 
ter, and one which is not so easily understood, yet : 
when it is understood brings us closer to God and the 
revelation of his righteousness, • 

Here it may be proper to give some definatlon of the 
word iiEPENT. In every instance in which it is used in 
the Bible, it indicates a tunxLng about, or a change 
of course or pusrpose. Sorrow alone is not repentance. 
Repentance will include sorrow for past wrongs, but 
to sorrow only and make no change is not repenting. 
The Anostle Paul says, II Cor. 7:10, "For Godly sorrow 
vjorketh repentance to salvation not to be repented of: 
but the sorrow of the world worketh death." It is said 
that repentance consists in the turning of the soul 
from a state of selfishness to benevolence, from dis- 
obedience to God»s law to obedience to it. Also it 
is said that impenitence is taking side with all 
sinners against God. If these sayings ^re true then 
how utterly impossible to serve God until we have 
repented. Mo wonder that John said to some who came 
to his baptism without confessing their sins, " 
generation of vipers, x^ho hath warned you to flee the 
vrrath to-come? Bring forth therefore fruits meet for 
repentance." ^ The re fore, as already stated, we to 
consider a different type of character in xfhich it is 
not so easy to see the need for repentance, and that 
is JOB. 

God said of Job that he was perfect and upright, 
that he feared God and eschewed evil, so that there 
was none like him in all the earth. Yet it was this 
Job who wisely 'said, after he had endured sore trials, 
"I abhor myself and REPEImT in dust and ashes." Job 
was a man of integrity and would not confess to sins 


whicji he knew, he had not committed, and he could not 
raake such a confession of utter self abasement and 
repentance until he could see himself in the presence 
and light of an omnipotent God. He says> "I know that 
thou canst dp everything, and that no thought can be 
withholden from thee.'* He also said, "I uttered that 
X. understood not; things top wonderful for me, which I 
knew not." Job was not guilty of the sins which his 
friends accused him of and it would have been folly 
for him to confess to that which was not tinae. Perhaps 
he had always been a *»'good" man; perhaps he had always 
been able to choose his ox^m way. 

He recounts many good deeds which he h^d done; he 
hacj "delivered the poor that cried, and helped the 
fatherless." He was "eyes to the blind, and feet to 
the lame," He "caused the widows heart to sing for 
joy; he had "broken the jaws of the wj.cked and plucked 
the spoil from him." He had done all this when "his 
root was spread out by the waters"and his glory was 
fresh in him, when men waited for Iriis vrords and kept 
silent at his counsel; when he chose out their way 
and sat chief and "dwelt as a king in the army." 

VJhile raen are in such positions, though they may do 
great and goqd deeds, they do not see themselves as 
God sees them. Job, in his affliction, freely acknow- 
ledged the righteousness and power of Almighty God. 
He did not wish to resist him and he knew it x^ould be 
foolish and futile. He recognized God's right to ex- 
ercise power over laim. But we may judge from his 
confession in the end that he did not see himself. 
Until that moment he evidently believed in his oX'jn 

However Job never lost faith in God, and that is 
what saved him. It was such a sustaining faith that 
he could say, "though he slay me yet will I trust in 
him." But before he could realize the blessing of 
such a faith^ it was necessary for God to lead him to 
the place where he could see himself in the presence 
of God arid say, "I abhor myself, and repent in dust 

and ashes." 


So every individual who would truly serve God must 
coHie to this place of REPENTANCE. Job believed God 
before he was afflicted, but apparently he had not 
learned the meaning of REPENTANCE. how the modern 
preachers ought to learn this lesson so that they 
could lead sinners to Christ by x7ay of repentance- 
God's \^aj. 

Another questicn now presents itself as we apply 
this doctrine to oiir oxm time and experience, and that 
is: ijhen good children of Christian parents wish to 
come to Chi-lst, how sha3.1 they REPENT? What shall 
they repent of? They have not been wicked; they have 
not been drunkards, or fornicators, or thieves, or 
blasphemers,. Some of them may not be guilty of some 
of the "lesser'* sins* They may have alirays been truth- 
ful and obedient to their parents • How then shall 
they REFiNT of sins which they have not committed? 
There are many "evangelists" today who do not teach 
them to REPENT. They are only taught to BEIJEVE. So 
that is perhaps why there are so many self-determined 

Mien we are old enough to understand and believe 
the v/ord of God, then we become aware of sin and its 
av;ful consequences. All the woes and sorrov/s.of earth 
are the result of SIN. uhen we see the sorrows and 
suffering of humanity and realize that it is because 
of SIN, then truly we should become very sorry for SIIJ 
and its results, and this sorrow for sin is the begin- 
ing of REPENTANCE: and in sorrowing we will want to 
turn away from all that is sinful and wrong. 

At the same time we also learn of the love of God 
for poor lost sinners and of his will and means to 
save them. "God so loved' the world that he gave his 
only begotten Son, that lArhosoever believeth in hiin 
might not perish, but have everlasting life J' Vmat 
wonderful love is this? Should we not love this 
Saviour who gave his life to save the world? If we 
are truly sorry for sin (and its results) we cannot 
but love the Saviour who died to save us from the death 
of sin. "Greater love hath no man than this, that a 
man lay down his life for his friends. Ye are my 


friends if ye do whatsoever I command you J' The world 
^^^as no friend to Jesus; they hated him and crucified 
him, Jesus says, "they hated me without a cause." 
Are we then sorry for this great SIN? If so,, we are 
begining to learn the meaning of REPENTANCE. Vie want 
no part with those x^ho crvicified our lord. He love 
hiiti the more and we seek to know how we may befriend 
him* lAJe thus begin to feel (in part) what God felt 
when he sax^ the whole world corrupted in sin, and the 
veiy thoughts of the imagination of the heart of man 
was only evil continualy. And it REPENTED God that 
He had made man, and He was grieved at His heart. 
God vjas righteous but He grieved because of sin. If 
a Holy Righteous God can grieve because of sin, shall 
not we who are born in sin also sorrow for the samel 

Even though we may not have committed all the xdLck- 
ed deeds of all sinners, do we wish at all to be ident- 
ified xd-th them? It is said that to repent is to 
change the choice or purpose, it is to choose a new 
EW^ Until we repent we are on the side of those who 
crucified our Lord, even though x^e did not do the deed. 
But if we remain there after vte have the Icnowledge of 
sin, then it is because we choose to remain, and in 
choosing to remain with those who cricified our Lord, 
x-re consent to their dedds; and in consenting we also 
become quilty. It is said that the sinner is at x^rar 
vri- th God* And when he repents he ceases to be at war 
with God, Certainly we knox'f that Satan is at x^rar x\rith 
God, and we vjant no part with him. 

Can I take part those 

who nailed him to the tree? 
And where his name is never praised. 

Is tliere the place for me? 

Nay, world! I turn ax^ray, 

Tho' thou seem fair and good; 
That friendly, outstretched hand of thine 

Is stained with Jesus' blood. 
If in thy least device 

I stoop to take a part. 


All unaware^ thine influence steals 
God's presence from my heart, 

I miss my Saviour'^, smile, '. 

VJhene^er I walk thy ways; 
Thy laughter droxms the vSpirit's voice, 

And chokes the springs of praise. 
Vlhene'er I turn aside 

To join the for an hour. 
The face of Christ grows blurred and diii;, 
:. And pi*ayer has lost its power. • 

Farewell— Henceforth my place 

Is mth the Lanb who died. 
My Soverei gnl While I have thy love, 

What can I xrant beside? v ' ■'"■' 
Tlriyself, blest Lord, art now- - 

Ity free and lovj.rig choice. 
In whom, though nov7 I see thee not, . 

Believing, I rejoice." 

-■■^. .. ,^.*.— iM.ifcli; .1 I. Mill. Ml. ■ ■■ ■ IIIM 1 r ■■■IIM .IIMI .MIMII^ I ^1 ■! .Willi 


VJhatever others do, whether they will hear, or 
whether they will forbear^ hear this all ye that axe 
called Kethodistsi However importuned or tempted 
thereto^, have no friendship with the world. Look 
round and see the melancholy effects it ha3 produced 
among your brethren T How many have fallen by this 
very thing I They would take no warning; they would 
converse and that intimately, with earthly minded men, 
till they measured back their steps to earth again! 
"come out from among them J" from all unholy men, hovjever 
harmless they may appear; "and be ye separate:" at 
least so far as to have no intimacy with them. As 
your "fellowship is with the Father, and with His Son 
Jesus Christ;'' so let it be with those, and those only, 
who at least seek the Lord Jesus Christ in sincerity. 

"So shall ye be," in a peculiar sense, "my sons and 
my daughters, saith the Lord Almighty." 

Selected by Edward Royer 



This modern time in xAich we are living is so in- 
clined to make us self-centered and self-reliant that 
unless we put forth a real effort we forget to help 
those about us. Ttiere has never been a time when there 
weren't people about us who needed help, Jesus said, 
"For ye have the poor with you always, and whensoever 
ye will ye may do them good.'* 

There is a right and a wrong way to give. Matt. 6:1, 
'*Take heed that ye do not youi* alms before men, to be 
seen of them; other^fise ye have no reviard of your 
Father which is in heaven. But when thou doest thine 
alms, let not thy left hand know vjhat thy right hand 
doeth: That thine alms niy be in secret: and thy Father 
which seeth in secret himself shall reward thee openly/' 
These instructions from the Lord are not hard to com- 
prehend. VJe know that if vje give to be seen of men, 
it would only bring embarrassment to the one X7e gave 
to. VJe should give and hold no reserves. V/e should 
nol^expact appreciation. Vfe should give 
because we want to relieve suffering, a hardship, or 
whatever the condition. We must have a love for the 
soul of the one we help. In fact it would be better 
not to let the one who is helped know where the help 
came froiru His only recourse then would be to thank 
God, who is the giver af all things, and the helper 
would get his reward from heaven;. '*But whoso hath 
this world^s good, and seeth his brother have need, 
and shutteth up his bovrels of compassion from him, 
howdwelleth the love of God in him?" Marie 9:Ul/»For 
whosoever shall give you a cup of vjater to drink in 
my name, because ye belong to Christ, verily I say 
unto you, he shall not loose' his rev/ard." 

we own nothing of ourselves. All that .we have has 
been given us. It is right to \-Jork for our living, 
and we feel we have earned what we get; but the oppor- 
tunity to get gain, our health, our freedom, our 
liberty, our persuit of happiness has all been given 
us. "Freely ye have received- freely give. Give to him 
that asketh thee and from him that would borrovj of thee, 
turn not thou away." 


When the young man who had great possessions cairie 
to Jesus for instruction, Jesus said, ^'One thing thou 
lackest: go thy way, sell x^rhatsoever thou hast, and 
give to the poor, and thou shalt have treasure in 
heaven: and come, take up the cross and follow me»" 
Why was it so important that this young rich man 
should sell all he had before he could take up the 
cross and follow Jesus? We know that in Christ we 
should all be on a common level. We cannot all be 
rich, and if inches were the i-equirement, the poor 
would be left out. Jesus knew that the young rich 
man needed to know the condition of the poor, and to 
enter the kingdom it was necessary he came doim on a 
level with them. Miat ever we have in oixr hearts, 
that we do not want to. give up, when vje come to the 
Lord, is very likely to be the very thing we need to 
give up. 

"The dearest idol I have known, 
What e'er that idol be, 
Help me to tear it from thy throne. 
And worship only thee." 
Wealth and x^^orldly gain set a man apart from the 
poor. He can obtain what they cannot. He can hire 
servants and they obey his command. This puts him in 
a class and position over and above others. If one 
in this position does not know what it is to be poor, 
he does not know how to deal right x^/ith those uhder 
Ills authority. It is not wrong to have property etc, 
in this world, but viith every gain come a resposibility, 
and the greater the gain the greater the responsibility. 
That is one reason' Jesus said it was easier for a camel 
to go through the eye of a needle than for a rich man 
to enter the kingdom- of God, He knows our frame and 
there are very few, if any, who can be rich and accept 
the responsibility that goes mth it. 

The Lord wants us to give our all to him. He wants 
100^ of our earnings, of our love, of our actions. In 
short he wants our lives to be lived for him. "And 
thou Shalt love the Lord thy God with all thy heart, 
and with all thy soul, and mth all thy strength, and 
thou Shalt love thy neighbor as thyself." 


This does not mean that we have to .give all our 
income away^ but to do rif<ht with everything we have. 
Every thought ^ every action^ every word should be a 
glory to our Maker. Every cent we have. shouW be used 
in a good way, and one of the best and most beneficial 
to our souls welfare is to give to those in need,, We 
are commanded to be perfect even as our Father in 
heaven is perfect* The Lord knows and we know that vie 
are short coining creatures, but if we had any less 
than perfection to attain to, it wouldn't be the best, 
and God wants us to have the best there is, 

"Give and it shall be given unto you, good measure, 
pressed doi^m, and shaken together, and running over, 
shall be given into your bosom. For Tjith vhat measure 
ye mete withal it shall be measured to you again.** 

Rudolph Cover 
Long Bam, Calif # 


Liberty is proclaimed as the great objective of the 
American people,^ Liberty is the direct antithesis of 
slavery or tyranny, and who would not readily choose 
the former instead of the latter, even from an earthly 
stand point. Very few would choose prison life in 
preference to freedom. In this about all would agree. 

But the liberty or the bondage of the above title 
expressly relates to the spiritual terms as mentioned 
in the Apostle Paulas writing to the Galatians Ch.^:l, 
»*Stand fast therefore in the liberty wherewith Christ 
hath made us free, and be not entangled again with 
the yoke of bondage.*' 

In the first place, liberty without law would not 
be liberty. Liberty unbridled, or witout restraint, 
could amount to anarchy. Should the crimnal have free 
course without fear of any retribution, what chaos 
would result. 

So true liberty must be guaged by the justice or 
injustice of an Authority^ This brings us to two 
specific and dominant poxNfers: namely God and Satan. 
God is Good, Holy, Just, Merciful, and from him issue 


no injustice, but only righteousness and goodness, 
Satan is directly opposed to all goodness. Yet a 
master of extensive power and influence in the world, 
and we are either servants to one or the other of these 
two masters, God or Satan. , 

lie are told in Scripture that to whomsoever ye yield 
yourselves servants to obey, his servants ye are to 
whom ye obey, whether of sin unto death or obedience 
unto righteoushess. So it seems to be T^jithin the power 
of the' individtial *to choose his master. 

In the beginning Satan tried to gain, and did suc- 
ceed in gaining the masteiy over our first parents, 
bringing them into bondage to his unlawful deceptior^ 
and from which bondage there was no full release until 
He came who was a Deliverer, Redeemer and Saviour. HE 
of whom the Prophet Isaiah declared The Lord hath, 
anointed me to preach good tidings unto the meek; ho 
hath sent me to bind up the broken hearted, to proclaim 
liberty to the captives, and the opening of the prison 
to them that are bound. Isa. 6l. In Romans 6:21 vie 
read. Because the creature itself shall be delivered 
from the bondage of corruption into the. glorious liberty 
of the children of God. How glorious this liberty. And 
the Apostle James, Ch. 1:25 speaks— But whoso looketh 
into the perfect law of liberty and continueth therein, 
he being not a forgetful hearer but a doer of the vjork, 
this man shall be blest, in his deed, and in 2:12 he 
speaks-- And so do as they that shall be judged by the 
law of liberty. ' 

Jesus came to liberate us from the bondage of cor- 
ruption and to translate us into the glorious liberty 
of the children of God. Free and liberated from the 
carnal lusts of that which is evil. To renew the mind 
and free it from any desire for covetousness, pride 
and the vain and carnal fashions of the world, which 
would be yielding to the beguilemerits of Satan who 
could only lead us with himself into the bondage of 
everlasting destruction and the fiery torments of hell. 
Brethren ye have been called unto liberty, only use 
not liberty for an occasion to the flesh. 


Oh the precious liberty, the precious freedom of 
the true servant of Christ, whose sole and only desire 
is truth, obedience and entire submission to him. 
Being then made free from sin ye have your fruit unto 
holiness and the end everlasting life, \ 

, To the truly liberated and born again, whose lives 
are hid xnth Christ in God, Satan may temporarily , ,^ , , 
bind their mortal bodies as he did Peter and John 
Acts* l4;3, Again Peter, Acts, 12 :U, and Paul and Silas 
Acts, 16:23. But he could not bind their spirits, 
and what victorious deliverance they received from 
God who can ever deliver from Satan's chains an.d bring 
eternal victory through his almighty pov/er, 

Satan's power to bring humanity into his service 
and resultant bondage is very extensive, yet limted. 
For in Rev. 13:8, we read — And all that dwell upon 
the earth shall worship him (The bea^t) whose names 
are not written in the Book of Life of the Lamb slain 
from the foundation of the world. Oh precious thought, 
may our names be x^rritt^n there, and never be blotted 

The younger son was completely enthralled by the 
seeming glory of Satan's enticing bondage until the 
scum of seendng glory had spent itself so swiftly, 
and he now began; to. see in truth the shining liberty 
in the, father's house. 

Many years ago when huraanity was in depth of hope- 
less bondage, Jesus came with the loving mission, to 
open the blind eyes; to bring out the prisoners from 
the prison. And them that sit in darkness out of the 
prison house Isa, U2:7. And Nary the mother of Jesus 
in her exultation could say— He hath s^cattered the 
proud in the imagination of their hearts. He hath 
put down the mighty from their seats, and exalted , 
them of low degree. He hath filled the hungry mth 
good things; and the rich he hath sent avray empty. 

Hark the glad sound the Saviour comes, - 

The Saviour promised long; 
Let every heart prepare a throne, 
' ^ And every voice a song. 


He comes J -the prisoners to release. 

In Satan's bondage held 5 
The gates of brass before him burst, 
- The iron fetters yield. 

David A. Skiles 
Rossville, Ind. 


In writing about the enemies of the Church, it-seems 
proper, to direct the attention to some of the things 
revealed in the Scriptures regarding ''Satan", who is 
the great unrelenting and unrepenting enemy of God, 
and Clirist, and his Church, He is called the "prince 
of this world," and the "god of this world," and the 
"prince of darkness," and "The prince of the pox-zer of 
the air, the spirit that now worketh in the children 
of disobedience." One of his names is "Beelzebub, 
the prince of devils." Everyt^here in the Scriptures 
he is represented as a spiritual being, having poller 
to transport iiimself about in an invisible manner, and 
to enter terrestrial bodies and take charge of the minds 
and motives of men and women. He is the head of an 
invisible kingdom and has hosts of ministering spirits 
at his command, even as the Holy angels are ministering 
spirits of God. 

There is a trinity in the head-ship of h3.s dominion 
consisting of Jdmself (the supreme head) and "the beast, 
and "false prophet." This is sometimes called "the 
Satanic triumvirate," in imitation of the triune God- 
head. Satan is at war with God and with Christ and 
his Church. He is often personalized by rulers pf 
world kingdoms. In Isa. lU, in the person of the king 
of Babylon, he is called "Lucifer," and is represented 
as having fallen from heaven and of aspiring to be 
like the most High, and desiring to set his throne 
above the "stars of God." In Ezk. 28/ldJressed in the 
person of the prince of Tyrus, and is represented as 
having exceeding beauty and vrLsdom; as having been in 
"Ederi the garden of God, and upon the holy mountain of 
God," and having said, "I am God, and sit in the seat 
of God*" Here he is called "The cover-i nr^ nhRru.b«'» 


Some of the great and terrible battles of Satan's 
war with God are related in the 12th chapter of Rev., 
where he is identified in his true, nature as a great 
red dragon, having seven heads and ten horns, and a 
tail that drew the third part of the stars of heaven, 
and he is called "that old serpent, called the Devil, 
and Satan, which deceiveth the whole world*" Here he 
is represented as standing before the "woman" to destroy 
her man child (the Ghrist-Ghild) as soon as it was born. 

This no doubt. has reference to King Herod attempt- 
ing to destroy the Christ Child as soon as he was born. 
Dutr^^the child vias cou:ght up, to God jand his throne." 
God forewarned Joseph in a dream of Herod's intentions 
and he flea to safty with the child and eventualy, 
(not immediately) the child ascended to God and his 
throne.- Thus Satan was defeated in his attempt to 
destroy The Lord's Christ until .after he had completed 
his work of atonement for sins, which Txas the only 
thing that could make redemption and salvation- possible. 

Having failed in his attempt to destroy the child, 
it appears in Rev, 12 that he had access to the heaven- 
ly abodes and persued the risen and ascended Christ 
into heaven,, ^rhiiph resulted, in what was perhaps the 
most terribWever fought in any war of all ages, for 
it is said that "there was war in heaven: Michael and 
his angels fought against the dragon; and the dragon 
fought and his angels, and prevailed notj neither was 
their place found anymore in heaven. And the great 
dragon was caqt out, that old serpent, called the D^vil 
and Satan, which deceiveth the whole world: he was cast 
out into the earth, and his angels were cast out 


The inference here is that this battle did not take 
place until afterthe child was cought up unto God and 
to his throne. And this 'seems to agree with the words 
of Jesus in John 12: 31> at the time in X'/liich he was 
to be delivered up to be crucified, where he said, 
"Now is the judgment of this world; now shall the 
prince of this world be cast out;" for verse 8 says, 
"neither was their (t-h-e-i-r) place found any more 
in heaven. . . and his angels were cast out with himj» 


Jude 6 says, '*And the angels which kept not their 
first estate, but left their own habitation, he hath 
reserved in everlasting chains under darkness unto the 
judgment of the great day.'* II Peter 2:U> "For if God 
spared not the angels that sinned, but cast them doT^ 
to hell, and delivered them into chains of darkness, 
to be reserved unto judgment." 

Having thus failed to destroy the Christ Child as 
soon as he was born, and being defeated in his war 
with Michael and his angels, and being cast out into 
the earth: Rev. 12: 12 says j\^ the devil was filled x/ith 
great x-jrath "because that he knoweth that he hath but 
a short time," His only recourse is to continue his 
warfare against God and Christ the Redeemer by attacking 
the Church, which is the coinraunity of the redeemed, or 
body of Christ. 

We believe that the "x^roman" represents the nation 
of Israel, under the old covenant, and the Church of 
Jesus Christ under the new. As representative of God's 
people and Idngdom under the old covenant, she brings 
forth the promised redeemer x^rho was the "seed" of vrhich 
God decreed in Gen. 3> "I mil put enmity between thy 
(the serpent's) seed and her (the woman«s) seed, it 
shall bruise thy head and thou shalt bruise his heel." 
Moses said, "A prophet shall the Lord your God raise 
up unto you of your brethren, like unto me." And the 
Apostle Paul says. Gal. U: )4, "Bxit vihen the fullness 
of the time was come, God sent forth his Son, made of 
a Tjoman, ina de und er the l ayj, to redeem them that were 
under the law, that vie might receive the adoption of 

All the redeemed children of God are of the same 
"seed" and generation as Christ, as tought by the 
Apostle Paul in Gal. 3: 29 and h: 26-28. Therefore 
we believe it consistant to state that the "woman" in 
Rev. 12 represents the people of God under both the 
old and new covenants. And "the remnant of her seed" 
are the redeemer! and blood bought children of God 
begotten in Christ, xxtiich is his Church. "And the 
dragon was wroth, and xjent to make vrar x^th the remnant 
of her seed which keep the comiaandments of God an.I have 


the testimony of Jesus Christ." 

It is because of this great and mysterious warfare 
betx^een Christ and Satan that the Church has enemies. 
In our last article we quoted at length from "Schaff 's 
History of the Apostolic Church," wherein he said, 
"There is no power on earth or under the earth which 
has not sworn hostility to the band of the redeemed/ 
ahd.dcne its utmost to annihilate the infant community." 
The history of the church of Jesus Christ abundantly^ 
testifies to the truth of this statement. This is not 
accidental nor unexpected • The New Testament Scrip- 
tures abound mth faithful forevjarnings from both Jesus 
and his apostles that this would be the lot of ttxe 
Church of Christ in the world. This is why, in her 
earthly pilgrimage, she is called the "Church militant." 
The Apostle Peter, in his first epistle Iisl2 says, 
"Beloved , think it not strange concerning the fiery 
trial which is to try you, .as though some strange 
thing happened unto you." Jesiis told his disciples, 
"Ye shall be hated of all men for my name's sake." 

The eneifiies of Christ are the enemies of the Church. 
Satan is the enemy of Christ, and the ruler of all 
the evil spirits and powers and men that have attacked 
the Church from both within and ^^dthout. The Scrip- 
tures testify that Jesus' mission in the world was to 
destroy the empire and power of Satan and to deliver 
and redeem them who were captivated and enslaved by 
him. Heb. 2;lU, "Forasmuch then as the children are 
partakers of flesh and blood, he also hiiiiself likewise 
took part of the same; that through death he might 
destroy him that had the power of death, that is, the 
devil." I John 3:8, "For this purpose was the Son of 
God manifested 5 that he might destroy the works of the 
devil." Jesus calls Satan the prince of this world anrl 
the Apostle Paul calls him the God of this world, which 
seems to mean .that in some measure he had the rule and 
reign of the kingdoms and people of this world until 
Christ came and set them free, and the fact that Jesus' 
mission was to* deprive him of his dominion can account 
for the bitterness of his warfare against Christ and 
the Church. 


One of the most destructive of Satan's strategies 
in his attacks on the Church is to infiltrate into itis 
niembership false disciples and teachers, who create 
strife and confusion x-rilthin by infusing false doctrine 
and idolatry into her worship* Of these false dis- 
ciples and teachers both Jesus and his apostles fore- 
ijarned the Church in the plainest and most forceful 
terms, of which \ib wish to present a number of passages 
of New Testament Scriptures that were forewarnings 
when they were written, but much of which is now' hist- 

Matt* 2U:ll,2l4, *»And many false prophets shall atrise 
and shall deceive" many. And because iniquity shall - 
abound, the love of many shall wax cold. . * For there 
shall arise false Christs, and false prophets, and 
shall shew great signs and wonders; insomuch 'that>- if 
it vjere possible, they shall deceive the- very elect. 
Behold, I have told you before." II Cor. 11:13, "For 
such are false apostles, deceitful workers, transform- 
ing themselves into the apostles of Christ. And no 
marvel; for Satan himself is transformed into an angel 
of light. Therefore it is no great thing if his minis- 
ters also be transformed as the ministers of righteous- 
ness." Acts. 20:29,30, "For I know that after ray 
departure shall grevious wolves enter in among you, 
not sparing the flock. Also of your oT^m selves shall 
men arise, speaking perverse things, to draw ax^ay»dis- 
'ciples after them." II Peter 2:1, "But there we i^e 
false prophets also among the people, even as' there 
shall be false teachers among you, ^^^ho privily shall 
bring in damnable heresies, even denying the Lord that 
^ bought them. . • • And many shall follow their pernic- 
ious ways; by reason of whom the way of truth shall be 
evil spoken of." Jude U, "For there are certain men 
except in unaviares, who X'jere 'before of old ordained to 
this condemnation, ungodly men, turning the gra-ce-'of ' 
our God into lasciviousness, and denying the onl/ Ixrrd 
God, and our Lord Jesus Christ." I John 2:18, "As ye 
have heard that antichrist shall come, even now are 
^ there many antichrists; whereby we know that it is the 
last time." 


These and many other New Testament Scriptures show 
conclusively that Jesus and his apostles understood 
and predicted that the Church would be in a state of 
warfare throughout her pilgrimage in the world, as 
there are raany similar passages of Scripture to the 
ones \je Have quoted, which predict the same conditions 
in the last days. 

The first enemies of the Church were the rulers of 
the Jews, who attacked the disciples bodily, and sought 
to destroy "the infant coiiimunity" by beatings and im- 
prisonment and death. Not only did they persecute them 
in Jerusalem and the home -land but they incited their 
Jewish brethren in the foreign px^ovinces of the Roman 
Empire to persecute and destroy them. Mosheim says, 
*'They spared no labour, but aealously seized every 
occasion of animating the magistrates agaj.nst the 
Christians, and setting the multitude to demand their 
destruction. ♦ • thay endeavoured to find out the most 
plausable pi'etexts (against them)j and therefore they 
gave out that the Christians were enemies to the Roman 
emperor, since they acknowledged the authority of a 
certain person whose name was Jesus.** 

**Nero was the first empnror xrho enacted laws against 
the Christians. In this he vjas followed by Domitian, 
Marcus Antonius the philosopher, Severus, and the other 
emperors who indulged the^ prejudices they had imbibed 
against the disciples of- Jesus." 

Wehave dvielt at some length upon what the Scriptures 
reveal and relate about "Satan" who is the arch-enemy, 
and prince of all the enemies of Christ and his Church ♦ 
And also the predictions of Jesus and the apostles of 
the conflicts and sufferings of the church at the 
hands of her enemies throughout her earthly pilgrjmage. 

In our next issue we intend, if the Lord will, to 
introduce and reprint in succeeding issiles, what is 
knovm as the "First Apology" of Justin Martyr; in 
which he relates miuch about the strategies and intrig- 
ues of Satan and the enemies of the Church, and the 
faith and doctrine and practices of the "Christians in 
the second century, or post-apostolic period. The 
date of his writing is understood to be about lUo A.D. 




We, of The Old Brethren Church of Salida, Calif*, 
will have the Yearly Counciij Love-Feast, and^ Pente- 
costal Meeting of May the 27th, 28th, and 29th; 

' A' cordial invitation to all of like precious Faith 
to be us at that time. 

In behalf of the Church 

Christie R. Cover 

We have received word from Brother .D;V, Sidles 
that the brethren in Indiana have appointed a 
love-feast meeting, to be held, if -the' ibrd Trilling, 
April 23, and 2U, at their meeting house near VJakarusa, 
Indiana, and invites "all to come that can." He espec- 
ialy urges upon the ministry to attiend, as he says 
"IJe feel vre need help," ' 

12,000,000; 5,000,000 are in U.S. .. , * 
i^^rom daily news paper 

WM YORK, Feb. 16, 199S— The American Jewish year- 
book, just distributed, puts the worlds Jewish popula- 
tion at 11,867,000. 

It said the figure is one half of one percent of 
the estimated world population of 2,5'00,000,000. 

The yearbook, distributed by the American Jemsh 
committee, reports the United States has 5,000,000 
Je-js, Russia 2,000,000 and Israel l,U8a,U70. Geraany, 
whiah o.^ce had 6,000,000 now has only 23,000. Great 
Bri'tain has i;50,000 and France 300,000. 

In the *1/Je stern Hemisphere, Argentina has 360,000, 
Canada 230,000 and Brazil 120,000. 

^^ j^nimals have feeling or impulses and they act on 
th.e?rr.: Man also has impulses and feeling, but he has 
what the animal does not have— reason and a moral law. 
And- his reason is given him to control his impulses 
and feeling. 



"The glory which I had with thee before the world 

x^ras." John 17:5. 

"Before the world unto our glory," I Cor, 2:7. 
"IfJhich was given us in Christ Jesus before the world 

began." II Tim. 1:9. 

"Vi/hich God promised before the world began," Titus 1:2. 
"VjhicW from the beginning of the world hath been 

hid in God/" ' . Eph. 3:9. 

'^^Ihich was kept secret since the world began. "Rom. 16:25. 
"From the foundation of the world." Matt. 2$:3l4v 
"'^en I laid the foundation of the earth." Job 38 :U. 

"Present evil world." Gal. 1:1;. 

"The God of this world hath blinded the minds of 

them which believe not." . II Cor. U:U. 

"Made foolish the wisdom of thta world." I Cor. 1:20. 
"None of the princes of this world knew." I Cor. 2:8. 
"According to the course of this world." Eph. 2:2. 
"The darkness of this world." " 6:12. 

"Having loved this present world." II Cor. U:10. 
"Be not conformed to this world." Rom. 12:2. 
"My kingdom is not of tliis world." John 18:36. 
"FJe should depart out of this world." " 13:1. 
"The prince of this vrorld is judged*"^ ." l6:ll. 
"Love not the world." ' I Jolin 2:l5. 

"They whixh are accounted worthy to obtain that world." 

Luke 20:35. 
"Ihe world to come." Heb. 2:5. 

"Povrers of the world to come." " 6:5. 
"Not only in this world, but that which is to come." 

Eph. 1:21- 
%e according to his promise look for new heavens 
and a new earth." II Peter 3:13. 

"I create ne\j heavens and a new earth." Isa. 65:17. 
"Net^r heaven and new earth shall remain." " 66:22. 
"I saw a new heaven and a new earth," Rev, 21:27. 


VOL. 2 APRIL 1955' ' ' ^ NO. U 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 

Look, ye saints; the sight is glorious; 

See the man of sorrov/s now; 
From the fight returned victorious j, 

Every knee to him shall bow; 
Crown him I Crown himi 

Crovms become the Victor's brow, 

Croxm the Saviour, angels crown him; 

Rich the trop.hies Je'sus brings; 
On the seat of povier entlirone 'him, 

VJhiie the vault of heaven rings; 
Crox^m him I Crovm himJ 

*Crowi the Saviour King of iiings.. 

SinnerS in derision crowned hiia. 
Mocking" thus Kessiah' s claim; 
Saints^ and angels crowd around him, 
■ * Oxto Ms. title, praise his Name, 
"Croi^m hifiil' Cro--Tn 'hiirtl 
Spread abroad' the Victor's famei 

Hark! those bursts of acclamation! 

Harkl those loud triumphant chords! 
Jesus' taices 'the highest -station; •. :\- 

d what joy the 'sight affords! ' ■ v 
' Cr oTrln him ! ' ' Growi^ him i. 
■ '' King of Kings, and Lord- of lords. 

' "'■ ■- ■^' ■ - Thomas : Kelly >. 1809, 

58 ^____ THE PILGRIM 

THE PILGFilM is a religious roagagine, published 
monthly by Daniel F. Wolf^ in the interests of the 
members of the Old Brethren Churchy Subscription rate 
r) 1»$0 per year* Sample copies sent free on request. 
Address: THE PILGalli, rtt, 3. Box 1378, Modesto, Calif. 


"The same day came to him the Sadducees^ which say 
that there is no resurrection, and asked him. Saying, 
Master, hoses said. If a man die, having no children, 
his brother shall marry.. his x-jife, and raise up seed 
unto his brother • Nox^ there x^e re viith us seven breth- 
ren: and the first, x^heri he had married a xdfe, de- 
ceased, and, haying nq issue,, left his x-afe unto his 
brother: Likexiise the second also, and the third, unto 
the seventh. And .last .of all the ^^roman died also. 
Therefore in the resurrection whose x^Jlfe shall she be 
of the seven? for they all had her. 

Jesus answered and said xmto them. Ye do err, not 
knoxTing the Scriptures, nor the poxrer of God. For in 
the resurrection they neither marry, nor are given in 
marriage, but are as the angels pf God in heaven* Matt. 
22: 23-30. "Neither can they die any more: for they 
are equal unto the angels; and are the children of God, 
being the GHILIJRSN OF THE RI^SUiiREGTIOW." Luke 20:36. 

The resurrection w^s the keynote of the Gospel 
message x^jhich the apostles preached after Jesus rose 
from the dead, and' is the keystone of the Gospel 
plan of salvation by redemption. Since God's plan of 
salvation is by redemption, therefore every redeem,ed 
child of God is "begotten" from the dead, and are the 
"children of the re^urrectipu." 

Jesus, xjas begotten, from the dead,, as; the Apostle 
Paul teaches in AQts/l3:33r/»'Gbd"^ha«\^^^^^^ the 
same (oromise. unto the fathers) untbMiq their children, 
in that he hath raised up Jesus again;' as it is also 
xriritten in the second Psal^n, Thou ax-t my. Son, this 
day have I begotten thee." Romans 1:3, U, "Concerning 
his Son Jesus Christ our Lord, which was made of the 
seed^tavid according to the flesh; and declared to be 


the Son of God mth power, according to the spirit of 
holiness J by the resurrection from the dead." I Ccr^^ 
l5:20,"But now is Christ risen from.- the dead, and be- 
.€ome the firs tf raits of thera- that slept. For since by 
man caxue ^ death, by man came alsp the resurrection 
ox the. dead* For as in Adam all die., even so in, Christ 
shall all be, made alive •'» 

By: nat-gtral birth ^^e are all of the generation of 
Adam/ and. ail t^at- Is related ^ to Adam is dead-.or^must 
die, ^^For the iove of Christ constraineth us; because 
1^ thus. Judge, that if one died for all, then were all 
dead." 11,. Cor. 5:lU* "And if Christ be in you, the 
body is dead because of sin." rlom. 8:10. 

Adam xras "the son of God" and iiis children were in- 
tended to be the children of God. But because of the 
transgression he lost his relationship (son-ship) and 
therefore his right of inheritance. Jesus told Idco- 
demas, "That x^jhich is born of 'flesh is flesh, and that 
which is -born of Spirit, is Spirit, and^ except a man 
be bqrn again (from, above) he cannot enter into the 
kingdom of God." "Now this I say unto you, brethren, 
that flesh and blood cannot inlierit the kinguom of God." 
1j hi ch means that we must have another father than Adam, 
and another generation than that of the flesh, or ^/ 
natural birth. . . / 

vie- believe therefore that the Gospel teaches that 
in God^.s accounting, every 'soul of the generation of 
Adam is dead; and in order to. become children of God 
and heirs/of the "IcLngdom", they must in ^ome manner 
be made alive again.- Eph. 2:1-6 says, "And' you hath 
he quickened, who. were dead in ^ tresspasses and sins. 
,^ . '. • But' God xrho is rich in mercy, for his great 
.love x^herewi'th he loved ua, even when we were dead in 
sins, hath. quickened us together mth Christ." 

As sin resulted in the disiniieritance and death of 
Adam and his posterity, so the new birth and resurrec- 
tion restore..s the son-ship and inheritance .again in 
Christ Jesus our Lord, and makes us "Children of Goo , 
being the children of the resurrection. 

' This redemption is accomplished in a most miraculous 
and marvelous vTay by the "poX'jer of God" (wliich the 


5>adducees knew not) much of which is revealed by the 
Apostle P^l in the 8th chapter of Romans, from which 
we quote from verses lU to 2U^ "i''or as many as are led 
by the Spirit "of God, they are the sons of God. For ye 
have not received the spirit of bondage again to learj 
but ye have received the Spirit of adopticm, whereby 
we cry, Abba, Father, The^ Spirit itself beareth T^tt- 
ness with our spirit, that we are the children of God: 
iind if cMldren, then heirs; heirs of God, and joint- 
heirs with Christ; if so be that we suffer i^ith him, 

that we may be glorified together For the earnest 

expectation of the creature waiteth for "the manifest- 
ation of the sons of God»*. •..Because the creature 
itself shall be delivered from the bondage of corrup- 
tion into the glorious liberty of the children of God, 
..pc» And not only they, but ourselves also, which 
have the firstfruits of the Spirit, even we ourselves 
groan x^ithin ourselves, waiting for the adoption, to 

Thus the Apostle Paul teaches that the process of 
redemption is begun in us by the new birth (firstfruits 
of the Spirit) while v/e are yet in these bodies that 
die (bondage of corruption) but the full adoption of 
sons, or children of God, is not accomplished \uitil 
the redemption of the body, verse 23, and that is 
perhaps why Jesus could say, "They are the children 
of God, being the children of the resurrection #" 

I John 3:2 says, "Beloved, nox;f are we the sons of 
God, and it doth not yet appear what x^e shall be, but 
we knox^ that, when he shall ^appear, x^e shall be ,like 
hi>i; for x^ie shall see him as he is." ' 

The doctrine of becoraing children of God by the 
new birth and the resurrection is beautifully illus- 
trated and typified in God»s calling and dealing xath 
Abraham, xrhom he called out (separated) from his 
kindred and people to be joined to God in covenant 
relationship (adopted) and is the first definite in- 
dication in the Scriptures that the people of the 
xTOrld would be 'separated, angl not. all of them would- 
be God's children. And in order to become children 


of God it would be netful to have another birth, than 
that of the generation of Adam, and the redemption of 
the body by the resurrection frcm the dead, i^'or-they 
Txere alienated from God, and the body wa^ lost to 
"death in tiie transgression. So T^rhen Abraham demon - 
strgted his faith by being obedient to God»s call. He 
promised him that he would be the "heir^of the^world'* 
(iiom, Uil9) through the "seed" of a promised &on,- 
which was Isaac. Jn him, therefore, God layed the >■ 
pattern for the son-sliip and inheritance of the.proin- 
ises ox God by the new birth and resurrection from 
the dead* Isaac, therefore, became a type of Christ 
in his birth and death (sacrifice) and resurrection. 
The Apostle Paul says in Gal.U:29, that Isaac was 
"born after the Spii'it," because he vjas a promised 
son, and was born of a mother whose body was made 
alive again by "The power of God" from its condition 
of deadness and inability to give birth to a child. 
And then to complete the pattern, God commanded 
Abrahajn to offer up his ijon Isaac for a sacrifice, ; 
which he- obediently did; accounting that God was able 
to raise him from the dead, "from which also he re- 
ceived him in a figure." Thus indicating that in 
Abraham *s mind he had already slain his son.: So. in 
a fi.gure he received him to life again from the deadj- 
t:^^ifying Christ *s death and resurrection. "Therefore 
sprang there even of one, and him as good as dead, so 
mny: as the stars in the sky for multitude, and as 
the saM which is by the seashore innumerable." Heb. 
11:12.' The seed of Abraham, according to the flesh, 
through Isaac and Jacob, became numerous as- the stars 
of heaven. Deut. 1^:10 says, "The Lord your God hath 
multiplied s^ou, and, behold, ye- are this day as the 
stars of heaven for- multitude." But the children of 
' God by Jesus Christ,' who is the true "seed" and Son 
of God, of ifhich Isaac was but a type, are bom of 
the Spiri-t and \'belng the children of the resurrection 
constitute the great thongs of the redeemed whichno 
man could riumber of which ire are told in the 5th and 
7th chapters of revelation. 


These are the "many more children" of Gal. l4:27 
and Isa, ^Ucl-B^begotten in Christ by the Spirit, 
through the new birth and resurrection from the dead, 
which far exceed in number the children by natural 
birth- "of she which hath an husband." 

It will be remembered that when Gabriel mMe^the- 
annunciation to Mary that she should -have a son/ she 
said, "How shall this be, seeing I know not a man? 
and the' angel answered and said unto her, "The Holy 
Ghost shall come upon thee, and the poller of the High- 
est-shall overshadox-r thee: therefore also that holy 
thing^which shall be^born of thee shall be called the 
Son of God*" Thus the generation of Jesus Christ was 
"without an husband,"- truly born of God and therefore 
the Son of God. Even so ^ all the children of God are 
of the" same generation (of the Spirit) begotten in 
Christ and redeemed, being children of the resurrect- 
ion.. Hos. 13:lU, "I will ransom them from the power 
of "the grave; I mil redeem them from death: death, 
I"will be thy plagues; grave, I will be thy destruc- 
tion^" These no doubt are the same children as in 
ISSL.U9: 20-22, who are begotten after the ^»other" were 

In Romans 9:7,8, it is said, "Neither because they 
are the seed of Abraham, are -they all children; but, in 
Isaac shall thy seed be called. That is, Thev w^xi^h 
are the cMldren of the flesh, these are not ihe/ot 
God: but the' children of i the promise are counted for 
the seed J'' Gal, 3:l6-29> says "He saith not. And to 
seeds, as of many; but as of one, And to thy seed, 
which is Christ. ••... i^br ye are all the children of 
God by faith in Christ -Jesus ,...• For as many of you 
as have been bapti^::ed into Christ have put on Christ. 
There is neither Jdw nor Greek, there is neither bond 
nor free, there is neither male nor female: for ye 
are all one in Christ Jesus. And if ye be Christ's, 
then are ye Abraham's seed, and heirs according to 
the prorrdse." 

How graciously significant then are the words of 
Jesus in our text when he said, "The childrn of this 
world marry and are given in marriage : but they which 


shall be accounted wortl^jrto tjbtain that T-TGrld, and 
the resurrection from the dead/ neither marry:, nor 
are given in marriage: neither can they die any more: 
for they are equal unto the angels; and are the child- 
ren of God; being the children of the resurrection." 

" ILF.W. 

"Many are the afflictions of" the righteous." So 
affinns the Psalmist. And of all the afflictions which 
we are liable to experience, there are fewy if any, 
more painful to. the tender sensibilities of the feel- 
ing heart, or more productive of bitter sorrow, than 
that which we are called upon to endure whdn by the 
stroke of death, we are separated from those to whom 
we have, been united, either by nature, or by friend- 
ship, or by tho still stronger bonds of Christian 
fellowship.' If thi's separation was felt to be an eter- 
nal one, the sorrow would often be intolerable. Hence 
mth what eagerness does the tiiiman heart lay hold of 
the idea or prospect of a re-union? And the heathen 
xdth their faint light upon the -future destiny of man, 
and with their unsatisfactoiy basis for anything like 
a well grounded hope of imortality, comforted them- 
selves xTith the thought that the virtuous will meet 
again, and that their separation would only be for a 
time. But this thought was the result of ardent de- 
sire to have it so, rather than from a hope that it 
would be so« 

These asperations of the soul for a re-union after 
death-, seem to indicate their^ origin. They were inter- 
Tjoven in man^s nature by the plastic hand which formed 
him, and they are prophetic of ^^rha;t may take pl#ce. 
.Jhile it is- not the will of God- that his intelligent 
creatures, originally formed in his own image, should 
perish, heither is it his will th^t those between whotn 
so much love exists should be forever separated. It 
is not his will that that sorromxig mother, who grieves 
so much for her sweet and innocent babe, and cleaves 

6[i THE PILGRIM ; ; 

even to its cold and lifeless clay and ciri^s '"I cannot 
give it up," should be forever separated from an object 
she loved so dearly. And that-husband or vjife who 
seems to. experienc^' inconsolable grief at the death 
of a loving partner, and who-se grief runs the deeper 
at the remeiiibi'anqe of the christian faithfulness xjhich 
characterized the conduct of the deceased, need not. 
forever be separated from the object , which he or she 
had loved so devotedly.;-. And_ those children who feel 
such a warm aff^ectibh for their kind parents- parents 
that realized' trhe solemn r-esp^nsibilities which re3ted 
upon them, and. met -tho3^ responsibilities with fidelity 
and warned them^of eyjlj-;and Igd them to Jesus y^. and 
trained them" up ib-: the: way they should go- 'the x^^yto. . 
life and ;hapnih0^s, need. not. b^ forever separated, from 
those whom they 'loved..--. .And. tho^e dear christian .... , 
friends x^o^have' lived together, rejoiced together, . 
wept together, worslriipped,. .together, and suffered to- .. 
gether> and between TThom a remarkable assimilation- of ^ 
feeling and' character has. tak^n pl9.ce, must ofter;i'be. . r, 
separated, lor death • passes, ^^l?y' no' condition of iife. 
KXid then, OIv, what pangs ..of sorrow' lollow I But, the 
separatloh' is endured finder the influence -of the hope 
that there xjill. be a ,reuni,9nV....and "thkf thi's^ Mil never 
be dissolved. " ,'.. ^ -... ^ .■/■ ^^ v^ .._ ' . .^\ ' ' *' ^ * . . ■ 

'U\ioiingearing:lopk,' no parting sigh, • 
Our .futuire meeting^ kn6ws* 

There friendship beams from' e Very- eye, . ^ . . 
And iove immortal gioils;" -^.^ :;; 

In.^the dey^lopement of the principles of Christian- . 
ity, ^life and imjuortality were brqught to light. And 
in this remedial system of divine mercy, all^the- vjants 
and s,ufferings of fallen and wretched humanity are 
admirably provided for. And under ^ the governraerit of 
God as administered by Christ in the new dispensation, 
'» where sin abounded, grace does muoh more abound.^* 
And as sin so often sunders those qords which unite 
loving hearts together, for sin brought death into 
the world and all our x^roe^,^- -grace wilil not stop its 
work of salvation and restoration, until it has boxind 


i:ogether again those hearts wfiich sin and death had 
separated J in a union which mil continue forever. It 
is a truth indeed, that 

"Earth hath no sorrow that heaven cannot heal,'* 
And the sorroxj caused by the separation of dear 
christian friends, is met and counteracted by the hope 
of Christianity— a hope that assures them the separat- 
ion is not eternal, but temporary. And the sorrow 
stricken heart can say, and it often ha^ said in the 
language suggested by christian hope, ., — : 

."Give- joy or grief , give ease or pain, 

Take life or friends away l 
But -let me find them all again 
.In that eternal day*" 
l:ot more timely nor more welcome, was the blessed 
Saviour's vi^it to the pool of Bethesda, to the house 
of mry and Martha, or to any of.-those scenes of sorrow 
irhich he visited when on, earth, and where 'he .manifest- 
ed his sympathy, his love and his .divine power by re- 
lieving the distressed, than are his .visits now to the 
afflicted and the bereaved. His language virtually 
still is to the calls of distress, "I viill come and 
heal him." And he does still come in the power of his 
word, and in the hope of his gospel, "to heal the brok- 
en hearted," and to reconcile the afflicted to the 
providences which befall them. 

. This hope of the re-union of friends in lieaven, is 
susceptable of practical application, and has been 
used by the faithful in the different age.s of the 
world, when experiencing the sorrows conseauent upon 
bereavement. It T>jas tliis hope that gave comfort to 
David when e>qDeriencing the deep sorrow of a domestic 
affliction— the death of a child. That his sorrow was 
very great, is evident from his conduct on the occasion. 
But he drew comfort for his afflicted heart from the 
hope of a re -union. "I shall go to him, but he shall . 
not return to me," II Sam. 12:23. x^rom this language. . 
we see the source of his comfort in his great afflic- 


The Saviour "having loved his ox-m -'which xTere iji the 
x^orld,' he loved them unto the end,". He being aware of 
the sorroxT his death and removal from them would cause , 
endeavored. -to prepare their itiinds for. the .trying hour. 
They \iere vev^ reluctant and slow.. tp rjeceive^ the idea 
of his deaths '*ui'ar this there were, two re^^sons* 1, The 
idea of losing-a friend, so dear and iinportant .to them 
as he -tras", \^s hy no means a pleasant ^one, arid 'hence 
their minda -were not ready to receive it, 2,'.[Ti^ej. . 
could not well understand how he, who had rai9.^ed the . 
dead to life, ;and .seemed to have pox/er over death, 
could himself di^>;Qr be overcome by .-death. The idea, 
however, that their. Master and Friend wa^ to be taken 
a^jay from them, at length, obtained possession of their 
minds, » And then they i-jere very sorrox^rful. And among 
the: which Jesus presented to them to reconcile 
them 'to thei-. .separation J is '.that, it would be but temp- 
- t)raryj» - "I will see you again, ^'said he, "and your heart 
shall, rejoice, and your joy no man taketh from you." 
..riBt not your hearts be troubled: ye believe in God • 
believe also in me* In my rather 's house are many 
mansions: if it were not so, I would have told you. 
I go to prepare a place for you. -aid if I go and pre- 
pare, a place for you,, I will come again; and receive 
you unto myself; that where I a:a, there ye may be 'also." 

Here the Caviour holis out the hope of a re-union, 
that, they mi-.c^ht be reconciled to the sorroTiful separ- 
tion that was then near,\.even at the door. 

The christians at Thessalonica .sorrowed, apparently 
for their dead. The. Apos.tle Paul comforted them by 
e>q^laining to them the condition of their departed 
friends. "I xtouI*' not have you ignorant, brethren," 
says he, "concerning them which are asleep, that ye 
sorrow not, even as others which have no hope. For 
if we believe that Jesus died and rose again, even so 
them also which sleep in Jesus will God bring with him 
•..,, For the Lord shall descend from heaven with a 
shout, mth the voice of the archangel, ^ and with the 
tirump of God: and the dead in Christ shall rise first: 
then we x^^hich are alive and remain shall be cought up 
together with them in the clouds, to meet the Lord in 


the air; and so shall we ever be mth' tli^*"Ix>rd*» WhBr^ 
fore comfort one another mth these words," I Thes. U: 
13-18. Here the Apostle would comfort his afflicted 
brethren, and direct them to comfort one another^ with 
the prospect of meeting their pious friends at the ■ 
coming of the Lord • / 

This hope of a re-union in heaven of pious friends 
is well calculated to give comfort to the bereaved 
It is often said for the comfort of those who are 
nat.ching over their afflicted friend?: "while there is 
life there is hope»" This is so» But for christians, 
there is not only, hope while their christian friends 
remain alive xAth them, but there is hope also in 
death.. For they hope . for a happy re-union, after a 
temporary' separation vjhich shall continue forever. 

'UIow short is the earthly history of a familyl A 
few short years and those x^ho are now embraced in a 
family circle mil be scattered. The children now 
the objects of tender solicitude," will have grown up 
and gone forth to their respective stations in the" 
world." A' few years more and parents and children 
vrill have passed from this ear tlily stage. Their names 
will be no lotiger heard in their present "dx^^elling, 
Their domestic loves .and amdeties,. happiness and 
sorrows, viill be a lost and forgotten histoiy* Every 
heart in which it was written will be mouldering in 
the dust* And is this all? Is this thQ whole satis- 
faction which is provided for some of the strongest 
feelings of our hearts? How can such transitory be- 
ings, mth whom our connection is so brief, engage all 
the love we can feel? why should not our feelings 
towards them be as feeble and unsatisfying as they? 
But, blessed be" God, this is not all. " Of this, he has 
given us perfect assurance in the Gospel of his Son. 
Though to, the eye of iinenlightened nature the ties of 
domestic: love be scattered ipto .dust ; the spiritual 
■ eye of faith. perceives that they have been loosened 
iqn earth, only to be resumed under far happier circum- 
: stances in the region of eyerlasting love ahd bliss. 
Though the history of a family may seem to be forgotten 

68 thf: pilgrim 

when the last member of it is laid in the grave, the 
memory of it still lives in immortal souls> and when 
the circle- is wholly dissolved on earth, it is again 
completed in heaven*" ' . . - ■ 

Christian friends taking leave of one another in 
death under the influence ^ and with an intelligent 
view of this element of christian hope, is very much 
like friends taking leave, .of ■ one another when they 
expect to see each other again ' soon. -They often say, 
"we hope to see you soon againi^' So may christians 
say when one is expiring, and when the o old and tremb* 
ling hand is pressed for the last .time. Farewell dear 
brother 1 Farewell dear sister! x^re hope to see you 
again soon. Dear readers, ar^y members of a circle 
where love binds -your hearts together, and would- you 
like to be together forever? If you are. faithful 
christians,^ although- you m.ay be separated'for a little 
while, you xd-11 experience a glorious re -union' in 
heaven. , ^ 

'* Hall sweetest, dearest tie, that binds 

Our glowing hearts in one; 
Hail sacred hope I that tunes our minds 
- To harmony divine. ' 

sacred hope! blissful hope J. . ... ~ 

Which Jesus \ grace has given— ; . . 
The hope, when days and years are past, 
" 'tfJe ail shall me^t in heaven," .", _- 

By t James Quinter > 
Gospel Visitor, Feb. 186^ 


It has come to our notice that some have failed 
to receive their regular numbers of THE PILGRIM. If 
you do not receive your PILGRIFI by the middle of ^ each 
month, it has most likely been lost in the mail^ and 
if you mil notify us we mil gladly supply additional 
copies. . , ■ 



According to previous announcement i-re are begin- 
ning in this issue of THE PILGRBi, under the above 
title > the reprinting of what is known in ancient 
Christian literature as, "THE FIRST APOLOGY OF JUSTIN 
MiUiTYR." His name was "Justin", The date of his 
birth and death are given in one of the introductory 
notes to his x^Iritings> in "The Ante-Nicene Fathers", 
as A.D* llO-lo^, He wasa Gentile philosopher w^o 
became a Christian and died of martyrdom for hi^SjJaith, 

Therefore his martyr's title has been so cloaplu^sso- 
ciated with bis name that he was cominonly called" 
"Justin Martyr" . 

Before we begin the "Apology" we will reprint here 
one of the "Introductory Notes" which preceeds his 
Trjritings in "The Ante-Nicene Fathers"; 

" Introductory Note ." ' 

Justin hartyr was born in Flavia Neapilis, a city 
of Samaria, the modern Nablous* The date of his birth ^ 
is uncertain, but may be fixed about llU A .D . His 
father and grandfather were probably of Roman origin. 
Before his conversion to Christianity he studied in 
the schools of the philosophers^ searching after some 
knowledge which should satisfy the cravings of his 
soul. At last he became acquainted xJith Christianity, 
being at once impressed mth the extraordinary fear- 
lessness which the Christians displayed in the pres- 
ence of death, and with the grandeur, stability, and 
tinith of the teachings of the Old Testament. From 
this time he acted as an evangelist, taking every 
opportunity to proclaim the gospel as the only safe 
and, c^r:tain philosophy, the only way to salvation. 
It. is probable that he traveled much. V^e know that 
he was, some time in Ephesus, and he must have liv,ed 
for a considerable period in Rome. Probably he settl- 
ed in Rome as a Cliristian teacher. While he was there, 
the pilosophers, especialy Cymes, plotted against him, 
and he sealed his testimony to the truth by martyrdom. 

The principal facts of Justin's life are gathered 


from his oxm xjri tings • There is little clue to the - 
dates. It is agreed on all handa that he lived in the 
rei^n^of Antoninus Pius, and the testimony of Eusebius 
and mostcredit^Ie histoirians renders it nearly certain 
that he suffe^qed martyrdom , in the reign of Marus Aure- 
lius, .The "Chronicon Pashale'* gives as the date 16^ 
A.D,. ■ - 

The T-rri tings of Justin Martyr are among the most: 
important that have come dovm %o us from the second 
century''. He was not the first that i^-ote an Apology 
^ in behalf of the Christi^ps, but his Apologies are the 
earliest extant* They are characterized by intense 
Christian fervour, and they give us an insight into 
the relations existing between heathens and Christians 
in those days. His other principal writing, the Dia- 
logue with Trypho, is the first .elaborate exposition 
of the reasons fpr regarding Christ as the Messiah of 
the Old Testament, and the first systematic attempt 
to exhibit the false position of the Jews in regard to 

Hargr of Justin^ s .i<rri tings have perished. Those works 
which: -have. come to us bearing his name have been divid- 
ed • tnto three clas se s . 

The firstclass embraces those which are unquestion- 
ably genuine, viz;, the txTO Apologies, and the dialogue 
x-ath- Trypho. Some critics have urged objections 
against Justin's authorship of the Dialogue j but the 
objections are regarded now as possessing no weight. 

The second class consists of. those .works ^^rllich are 
regax^ded by some critics as Juatin*s, and by others 
as not his. Thy avet 1, An address to the Greekq.;,' 2*. 
a Hortatory Address' to Greeks; 3* On the sole govern?- 
ment oT God; ' U* An epistle to Diognetus; 5. Fragments 
fronr a^'i)fork on the Resurrection; 6, And other frag- 
ments, l/hatever difficulty there may be in settling 
the authorship of these treatises, there is but one 
opinion as to their 43 arliness.-: The latest of them, 
in all probability, was not written later than the 
third century ♦ • 

The third clas^ consists of those that are unquest- 
ionably not the x-zorkd of Justin, r These are: 1. An 

THE PILGRIM " •' 71 

Eposition of the true faithj 2. Replies' to the Ortho- 
dox; 3, Cliristian questions. ;to Gentiles, U. Gentile 
questions to Christians; 5* Epistle to ^Zenas. and 
Serenus; and 6. A refutation of certain Doctrines of 
Aristotle. 'There is "no clue to the date of the last 
^Itwo. There can be no doubt that the others were 
written after the council of Wicaea^(A,D, 32^) * though, 
iininediatly after the Reformation, Calvin and others 
appealed to the first as a genuine t^iting of Justin's, 


■ Chap\- -I. -"'Address: ' ''' ' ' 

To; the Emperor Titus Aelius Adrianus Antoninus Pius 
Agustus Caesar, and to his son VeriSsimus the Phil- 
osopher, and to Lucius the Philosbpher, th6 natural 

-son of Caesar y and the adopted son of Pius, a lover of 
learning, and to the sacred Senate, vrith the xihole 
people of the Romans, I, Justin, the son of Priscus 
and grandson of Bacchius, natives of Flavia "Weapolis 

:in Palestine,, present this address and petition in be- 
half of those of all nations who are unjustly hfated 

-and wantonly abused, myself being one of themj 

Ghap. II. Justice demanded: 

Reason directs those m\\o are truly plus and philo- 
so'phiekl to 'honour and love only what is true, c{eclin- 
ihg to follow traditional opinions, if these be worth- 

" less. I'or not only does sound reason direct us to 
refuse^' the guidance of those who did or taught any- 
thing wrong-, but' it is incumbant on the^ lover of truth, 
by all means, and if death be threatened, even before 

- his oxTO life,- to choose to do and say what is rights 
Do you, theh, since you a^'e called pious and philos- 
ophers, guardians of justice and lovers of learning, 
give good- heed: and hGrarken to riy address; ^ and if • ye 
are indeed such, it will be manifested. For we have 
come, not to flatter you" by this writing, nor' please 
you by our addra-ss, 'but to beg that you pass judgment, 
after a accurate and, searching investigation, not 
flattered by prejudice or by a desire of pleasing supar^ 
stitious men, nor induced by irrational impulse or evIL 


or evil rumours which have long been prevalent, to 
give a decision which will prcre to be against 
yourselves. For aj^ for us, we reckon that no evil 
can be done us^ unless we bo convicted as evil-doers^ 
or be proved to be wicked men; and you, you can kill, 
but not hurt us. 

Chap* III. Claim of judicial investigations ; 

'But lest anyone think that this is an unreasonable 
and reckless utterance, we demand that the charges 
against the Christians be investigated, and that, if 
these be substantiated, they be punished as they de- 
serve; (or rather, indeed, we ourselves will punish 
them,) But if no one can convict us of anything, true 
reason forbids you, for the sake of a wicked ruiriour, 
-to wrong blameless men, and indeed rather yourselves , .. 
who tliink lit to direct affairs, not by judgment, but 
bypassion*' And. every sober-minded person will de- 
clare this to be. the only fair and equitable adjust- 
ment, namely, that the subjects render an unexception- 
al account of their oxm life and doctrine; and that, 
on the other hand, the rulers should give thoir de- 
cision in obedience, not^. to violence and tyranny, but 
to piety and .plulosophy. For thus would both rulers 
and ruled reap benefit. For even one of the ancients 
somewhere said, "Unless both rulers and ruled philos- 
ophize, it is impossible to make states blessed." It 
is our task , therefore, to afford to all an oppor- 
tunity of inspecting our lifp^and teachings, lest, 
on account of those lAio are accustomed to be ignorant 
of our affairs, wq should incur the penalty due to 
them for mental blindness; and it is your business, 
when you hear us, to be found, as reason demands, 
good judges. For if, when you have learned the truth j 
you do not. what is just, you will be before God \ 
'out excuse. 

Chap, IV, Christians unjustly condemned for 
their name. 
By the mere application of a name, nothing is de- 
cided, either good or evil, apart from the actions 
inq^lied in the name; and indeed, so far at least as 

TIE piimm 73 

one may judge from the name we are accused of, we are 
most excellent people.- But as we do not think it 
just to beg to be acquitted on account of the name, 
if we be convicted as evil-doers, so, on the other 
hand, if we be found to have committed no offence, 
either in the teiatter of thus naming ourselves, or of 
our conduct as citizens, it is your part very earnest- 
ly to guard against incurring just punishment,- by un- 
justly punishing those who are not ■ convicted. For 
from the name neither praise nor punishment could 
reasonably spring, unless something excellent or base 
in action be proved. And those among yourselves who 
are accused you do not punish before they are convict- 
ed; but in our case you. receive the name as proof 
against us, and tMs although, so far as the nam6 goes, 
you ought rather to punish our accusers. For we are 
accused of being Christians, and to hate what is ex- 
-cellent (Christian) is unjust. Again, if any of the 
accused deny the name, and say that he is not a Christ- 
ian, you acquit him, as having no evidence against him 
as a wrong, doerj but anyone acknowledge that he is a 
Christian, you punish him on account of this acknow- 
ledgement. Justice requires that you -inquire into 
the life both of him who confesses and of him who 
denies, that by his deeds it may be apparent ;jhat 
kind of man each is. For as some who have been taught 
by the Master, Ghript, not to deny Him, give encour- 
agement to others when they are put to the question, 
so m all probability do those who lead wicked lives 
give occasion to those who, without consideration, 
take upon upon them to accuse all the Christians of 
impiety and wickedness. And this also is not right. 
For philosophy, too, some assume the name and the garb 
who do nothing worthy of their profession,-and you are 
well aware, that those of the ancients whose opinions 
and teachings, were quite diverse, are yet all called 
.by the one name of philoHophers. And of these some 
taught atheism; and the poets who have flourished • 
among you raise a laugh out of the uncleanness of 
.Jupiter with his own children. .•'•.: 

{To be continued) 


A PECULIAR P1?0PIE v . , - " 

Deut. lU:2, 26:18* Titus 2:lU. I peter 2:9. '; 
■Peculiar:- Special; Distinctive. Tlie Lord had a^ 
special people in former dispensatiohs- also under the 
present dispensation. Instead of "peculiar »'-sonie trans -• 
lators use the words "special" or"separate," - called 
out seems to be the real meaning intended. ' God«s 
people are not required to be unnecessarily peculiar, 
but as the different races are peculiar to each other; 
so the spiritualy minded people are peculiar or dis- 
tinctive from the carnaly roinded, by not partaking of 
their evil, as the carnal mind does not conceive ifee 
thing^-of the Spirit. If we have not the mind of 
Christ we are none of his. We manifest by the spirit 
in us what we realy are. Our appearance and general 
deportment is a vjittnes either for or against us. 

j"An holy nation," a purified people, zealous of good 
works, "shewing forth the praises' of him who hath call- 
you out of darkness into his marvelous light." Qod 
has had sorae special individual;^ xbr special purposes 
from the creation on,' and will always have. Kvery part 
of his creation is for 'a special purpose If we refuse 
to believe in God and Ms word and accept it as our 
rule-df life> we xrill be helping to prove that God is, 
and is true, by bur ignorance and foolishness. Nature, 
itself, proves there is a God, and history^ and prophecy 
cx^mbine to pi'ov^^ his- creative and misterious' power and 
Glory. "0 that men would praise the Lord for his good- 
ness > atid for his wonderful^ works to the children of 
men," Infidels, Intrying to prove there is no God, 
prove, by thei^r vay of life, that He is.- And often ap- 
proach their last days with remorse of conscience and, 
having no hope, some have said "death is a leap in the 
dark. How much better to' exercise in godliness, which 
has the promise of this life, and of that which is to 
come, vfe refer the reader to I Peter 1:1-12, which is 
a sermon of godliness and "great and precious promises J^ 
What more could we ask? Yet some having ears, hear- 
not] and eyes but see not. Are i^e ashamed of the G^os- 
pel of Christ, which is the "power of God unto salvat- 


iori to all that believe.** Are we ashamed of Christ in 
this evil generation? If we are> He x\?ill be ashamed of 
us at his coming, -^ire we ashamed to be a Christian in 
all humility, simplicity and modesty? uhat have we 
that we have not received? "If God be for us, who can 
be against us? If God is against us and we against him 
what will the end be? I Peter U:17, 18 > Phil. 3:18,19, 
- Consider, ' ^ 

M.J. Kinsley 


"But I fear^lest by any means^ as the serpent be- 
guiled Eve through his subtility, so your minds should 
be corrupted from the simplicity that is in Christ." 
II Cor. 11:3. 

The common people are the bulv/ark of all societies. 
True greatness consists in doing ones duty. "IJhoso- 
ever heareth these sayings of mine, and doeth them, 
shall be called great in the kingdom of heaven." 
Great ideas are illustrated by simple acts. Nothing 
could be more calculated to illustrate corrmionness and 
.equality among members of the church, than the act of 
^^^ashing one another *s feet, 

NAAI'i/lN was a great man; and had a great affliction; 
and a great desire to be healed; Only a great physi- 
cian could heal him. Elisha was a. great prophet; of 
a great God; and it was a great miracle for Naaman to 
be healed. So it vjas quite acceptable for a great 
man like Naaman to go to a great proohet like Elisha, 
who was the servant of so great a God. 

But then Elisha did the unexpected.- He did not 
even go out to see him. He Merely sent his servant to 
tell him, "Go wash in Jordon and be clean." This was 
too simple.- All depends on what end result is in 
view: If it was healing, that was; sufficient. But 
Naaman wanted more- he wanted ceremony more than heal- 
ing. He wanted, to impress, some one X'jith his greatness, 
yet he was only a poor- leper. It. is results that 
count. True greatness is in humility. "How much 
rather then, when he saith unto thee, wash and be clean. 


76 • 'Em PILGRIM 



Women visit the tomb: Matt, 28:1-U, MaVk. l^':;t-ii^ 
Luke. 2lr.l-3, John 20:1,2. ' "," 

Vision of angels in the tomb: Matt, 28:5-7j 
Hark •16;, 5 -7, Luke 2U:)4-G, 

The wciiien return to the city; Jesus meets them: 
Katt. 28:6-10, .Hark- l6.:e, Luke 2^:9-11. 

Peter and Jo'hn run to 'the -tomb: Luke 2h:12, 
John 20:3-10. 

Gur* "Lord -is seen- t>y Mary Mfiigdalene at the tomb: -j 
Mark 16:9-11> John 20:11-18. 

Report of the guard: Matt. '-28:11-1^. - 

Jestis appears to txw disciples on the x^ay to Srrmiaus: 
Hark 16:12,13, Luke. 21^:13-3^. 

Je-sus^ "appears in the midst of the apostles j Tliomas 
being absent: Mark l6:lU-l6, Lk.2ii:36-l49Wno.20il9 

Jesus appears in the midst ^of the apostles'y^ Thomas 
' ^^ being present^: 'John 20t2li?*29.* ^ '^ • 

Jesus afppears- to' seVen apostles at th'e lake of 
■ ^. Tiberias:^ John 21:1-2U . r. . . 

Jesud meets^'the apostles and above" five- hundred . 
/ Di-sciples: " Matt. 28:16-20^:1 Cor* l5:6. 

-'^ The Ascension of our Lord: Mark 16:19,20, 
Luke 2U: 50-^3, Aots 1:9-11 • 

Compiled and submitted .to . , 
, . _ ^ THE PILGRIM by solicitation. 


VOL, 2 mi 1955 NO. 5 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 

Holy Spirit^ faithful guide, 
Ever near the- Christianas side; 
Gently lead us by the hand, 
RLlgriiris in a desert land; 
IJeary souls forever rejoice^ 
VJhile they hear that sx^^eetest voice j- 
V/hi sper s of tly ^ ^'V/and * rer ^ come I 
Follow me, I'll guide thee home.'^- 

Ever present, truest friend. 

Ever near thine aid to lend, 

teave us not to doubt and fear. 
Groping on in darkness drear; 

l.\'hen the storm.s are raging sore. 

Hearts grow faint and hopes give o^er, 
Whisper softly, ^'¥and»rer,comeI 
Follow me, I'll guide thee home,'' 

When our days of toil shall cease, 
Waiting still for sweet release. 

Nothing left but heav'n and prayer, 
Wondering if our names are there; 
Wading deep the dismal flood. 
Pleading naught but Jesus » blood, 
I'-Zhisper softly, "Wand 'rer, come I 
Follow me, I'll guide thee' home ,'* 


THE PILGRD4 is a religious magazine ^ published 
monthly by Daniel F. Wolf^ in the interests of the 
members of The Old Brethren Church, Subscription rate 
^ 1,50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt, 3, Box 1378, Modesto, Calif." 

THE ^E\'J COVENANT _ ^/^ '' 
and ■ ' ' '■' '-' :^''- 

We are not ai^rare of any instance in Bible history 
where God ever recognized any people on the earth as 
his children or made any promises to anyone outside 
of a covenant relationship with him. Our title: THE 
NElN COVENANT, implies that there must have been anoth- 
er or former covenant, and because of the l^vJ. the 
other must of necessity be OLD. And so reasons the 
apostle in Heb. 8:13. "In that he saith, A new cove- 
nant, he hath made the first old. Now that which de- 
cayeth and waxeth old is ready to vanish away. 

There were other covenants which God made with 
certain faithful individuals at different times, and 
each of these covenants had promises, as: K-^ made a 
covenant with, Noah, promxising h?lm that the earth would 
no mor be destroyed by T^rater. He made a covenant vjith 
Abraham, promising Mm that he should be the "heir of 
the world." And Hemade a covenant mth David, promis- 
ing him that his throne would .be established forever. 
But these other covenants are not under present con- 
sideration, nor in, the "Pauline" epistles , regarding 
the laws of God whereby He maintains a covenant rela- 
tionship mth his people. The Apostle Paul is speak- 
ing of T^:/0 COVENANTS, and both are established upon 
promises, and in both of them is the often repeated 
declaration and promise of God, upon condition of their 
fulfilment, "I mil be their God, and they shall be 
my people." • Gal. u:2U-26 says, "These are the two 
covenants t the one 'from mount Sinai, which gendereth 
to bondage, which is Agar. For this Agar is mount Sinai 
in Arabia, and answereth to Jerusalem which now is, and 
is in bondage with her children. But Jerusalem which 


is above is free^ which is the mother of us all.'^ 

Therefore, because there are TITO covenants under 
consideration, there must, of necessity, be a FIRST 
and a SECOND, or an OLD and a NEl-'J, an INFERIOR and- 
a BETTER, And we think the Apostle Paul is clearly- 
teaching in Heb. 8th, 9th, and 10th chapters, that 
the I^EW covenant superceeds the OLD. As, "That which 
decayeth and waxeth old is ready to vanish away." 
In the 3:^d chapter of II Cor. he also says, "But if 
the ministration of death, written and engraven in ■ 
stones, was glorious,,,.... which glory was to be done 
away: How shall not the ministration of the spirit be 

rather glorious? For if that wliich is done away 

was glorious, more that remaineth is glor- 
ious." Again in Heb. 8:6, 7, "But now hath he (Christ) 
obtained a more excellent ministry, by how much also 
he is the mediator of a better covenant, which was es- 
tablished upon better promises. For if that first cove- 
nant had been faultless, then should no- place have been 
sought for the second. For finding fault >ath them, -he 
saith. Behold the days coifie , saith the -Lord, when I 
will make a new covenant with the house of Israel and 
^'dth the house of Judah: Not according to the covenant 
that I made with their fathers in the day when I took 
them by the hand to lead them out of the land of Egypt) 
because they continued not in my covenant, and I re- 
garded them not, saith the Lord. For this is the cove- 
nant that I will m,ake mth the house of Israel after 
those days, saith the Lord; I \rill put my laws into 
their mind, and write them in their hearts: and; I vjill 
be to them a God, and they shall be to me a people... 
... For I T^U be merciful to their unrighteousness, 
and their sins and their iniquities will I rem.ember no 
more . " 

Here we observe that the foregiveness of sins' is 
a part of the new covenant, as well as the provision 
that God»s laws will be written in the heart and mind 
of his people. 

This same Old Testament prophecy is found in Jer. 
31:32-3U, and is also repeated in Heb. 10:lU-17, as a 


sequel -to the atonement and sanctifying work of Christ ^s 
offering for sin; and the Apostle says in verse iS^ . . 
"Whereof (in consideration of what is said in verses 
9-lUj,) "the Holy Ghost also is a mttness -to us: for 
after that he had said before^ This is the covenant 
that I will make with them after those days y saith 
the Lord, I will put my laws in their hearts, and in 
their minds will I wT?ite_them; and their sins and iniq- 
uities Thrill I remember no more. Now where remission of 
these, is, there is no more offering for sin. Having 
therefore, brethren, boldness to enter into the holi- 
est by the blood of Jesus, by a new and living way, 
which he hath consecrated for us, through the veil, 
that is to say, his flesh j And having an high priest 
over the house of God; Let us draw near with a true 
heart in full assurance of faith, having our hearts 
, sprinkled from an evil conscience, and our bodies wash- 
. ed with pure water," 

We are aware that there are those who belie\-e that 
we (in tha.s age of grace) are not under the new cove- 
nant of. Jer, 31:32-3U> but that it is a special dis- 
pensation to the carnal seed of Israel, and susceptable 
only of future fulfilment. But inasmuch as the t^iter 
•to the Hebrews (which we believe was the Apostle Paul) 
cites this- prophecy of Jeremdah in both the 8th and 
.10th chapters and applies it to the "New and living 
way" in Christ, and appropriates it to his then pre- 
sent time, and includes himself in its blessings, we 
•vjish to call especial attention to the doctrine thus 
elucidated in these chapters of Hebrews regarding 
the provisions- ^and conditions of this NEl^-'J COVENANT. . 
(1) "I will put my laws in their hearts." (2) "Their 
sins and iniquities Td.ll I rem.ember no more." (3) 
"Where rem.ission of these is, there is no more offer- 
ing for, sin." (h) there is a change of the priesthocd. 
(5') -The. way into "the holiest" has been opened "by the 
blood of Jesus." (6) We have now an eternal priesthood 
established "over the- house of God" by which provis- 
ion we can now: approach God -"in full assurance of faith 
having our hearts sprinkled from an evil conscience. 


(without conderiination) and our bodies washed mth pure 
water." (by which must surely be ment water baptism..) 
All of which the Apostle says is the "Newr and livir^g 
way,'* A new covenant^ better promises; a new ■ 
law^ ir/ritten in the heart j a nex^^ hope^ eternal lifef 
a hew priesthood^ eternal; a new creature^ born of ,:, 
the Spirit; a new habitation^ at home with God, . .; 
The Apostle says in verse l5 of Heb. 10^ that the 
Holy Ghost is >jittness of this new relationship because 
of the prophecy that it should be so, by which Kie un- 
derstand him to say that the fact that they had receiv- 
ed the Holy Ghost -as mttness to them that they were 
subjects of TtE I\1EI^^ GOVENAMTj because it is only by 
the Holy Ghost that the laws of God can be put into 
the heart. "For as many as are led by the Spirit of 
God J they are the sons of God." "And I mil' be to them 
a God J and they shall be my people." 

Under the OLD covenant^ which was the ten command- 
ment law J God's laws were written "outside^' of the 
individual^ in tables of Stone and in a book: "And ■ 
he wrote upon the ta];)les the words of the COVEMANT/' 
Ex. 3)4:28. "And he declared unto you his covenant- he commanded you to perform^' even the ten com- 
mandments and he vrrote them upon two tables of stone." 
Leut. [i.:13. Also in Ex. 2[;:k-8 Moses wrote the words 
of the Lord in a book, and he took blood and sprinkled 
it on both the book and on the people, and said "behold 
the blod of the covenant the Lord hath made with 
you concerrdng all these words." 

Thus we see that the OLD or FIRST GOVEMNT was cut- 
side, on tables of stone and in a book; and Moses 
sprinkled the blood on the people. But when Jesus 
was about to make the supreme sacrifice of his own 
blood for the remission of sins, he did a most remxark- 
able and significant thing, by giving to his discioles 
and apostles, who were presently to be redeemed from 
the "transgressions that were under the FIRST TESTAMENT, 
a proper sign of the MM TESTAI^IENT (new covenant)"and 
he took the cup, and gave thanks, and gave it to them 
saying. Drink ye all of it." (all of you drink of it) 

82 " "■ THE PILGRIM 

"Foi-^ this is my blood of the NEW TESTAMENT^ which is 
shed for many for the remission of sins*" Matt, 26:27^ 
28. Thus when Jesus gave his -disciples the sign of 
the NEl'-'J COVENANT;, he told them to drink it (take it 
mthin) as the reality of the NEW COVENANT was the • 
remission of sins and the laws of God in the heart. 
through the. gift of the Holy Ghost • But inasmuch as 
the Holy Ghost could not be given until after the 
atonement was made and sins removed ^ Jesus could but 
•give them the sign at that time^ of the real x^Thich 
was soon to be done. 

At the sam.e time that Jesus gave his apostles the 
cup of" the New Xestament^ he also gave them a fSiHJ 
COMAI\fDMENT. "A new coinmandarient give I unto you^ that 
ye love one another j as I have loved you^ that ye also 
love one another. By this sliall all men know that ye 
are my disciples ^ if ye have love one for another •" 

Vfe think that we have already shown by the Scrip- 
ures that the Old Covenant was the Ten Commandment 
law T'n:*itten on tables of Stone ^ and Heb. 9*1 says^ 
that it '^also had ordinances of divine service j, but 
a worldly sanctuary. For there was a tabernacle made^ 
■etc. and it was in that tabernacle that God dwelled 
mth them J and when they sought the Lord they had to 
go out to him. to the tabernacle. But under the New 
Covenant he says ^" For ye are the temple of the living 
God^ as God hath said^ I will dx-^rell in them^ and vjalk 
in them^ and I Td.ll be their God and they shall be my 
.people." II Cor. 6:l6. - ,% '. , 

In harmony with Jesus' New Commandiaent, the Apostle 
Paul says in Romans 13:8^ '*Owe no man anything but to 
love one another: for that loveth another hath fulfill- 
ed the. law. For this^ Thou shalt not commat adultry^ 
Thou shalt not Idll, Thou shalt not steals Thou shalt 
not. .bear false wittness^ Thou shalt not covet j and if 
there be any other coiTimandjiient-, it is briefly compre- 
hended in this saying, namely ^ Thou shalt love thy 
neighbor as thy self. Love worketh no ill to his 
neighbor: therefore love is the fulfilling of the law.'' 

No one can doubt that the apostles had the laws of 


God written in their hearts on the day of Pentecost 
when they were "filled" with the Holy Ghost. There 
was no writing on tables of store or in books, but they 
were all filled mth the Holy Ghost and began to speak 
what was in their hearts And they began preaching re-- 
pentance and remission of sins and baptism and the gift 
of the Holy Ghost, (all provisions and conditions of 
the NEW COVENANT, or the "New and living T-jay.") Thus 
the New Testament (covenant) gospel of salvation x^s 
preached many years (perhaps 20 or 2^ years) 
and many thousands of converts made and the church was 
established before the New Testament was written in a 
book, because it was x^ritten in the hearts of Ms 
apostles by the Holy Ghost. 

^ As further evidence of this law of God in the hearts 
of hxs Ciiildren we offer yet some New Testament nuo- 
.tations: "But as touching brotherly love, ve need not 
thaL I wite unto you, for ye yourselves are taught of 
God to love one another." I Thes. h:9. "And hope mak- 
eth noz ashairied, because the love of God is shed abroad 
m our hearts, by the h^oly Ghost wlxLch is given unto 
us. ■ kom. 5:5. "ive toiow that we have passed from death 
unto life, because we love the brethren." I Jno. 3:11.. 

On the day of Pentecost, when Peter nreached 'to 'those 
present who had helped to crucify the Lord, and the-/ 
cried out for mercy for their crime, he commanded them 
to repent and be baptized for the remJ.ssJon of -ins 
"Ana ye shall receive the gift of the Holy Ghost. "^' 

We believe that in a very real manner every one who 
tru±y repents of M.s sins and puts on Christ in th^ 
baptism-al, covenant as tought by the Apostle Paul in 
Rom.6:3-o, and Col 2:11,12, and Gal. 3:2?, receives 
the gif-o_oi the Holy Ghost according to the promise. 
Then It IS that we have liis laws in our hearts. Je^^us 
saia, I He (the Holy Ghost) shall teach you all tWngs 
and bnns all things to youi^ remembrance,, whatsoever I 
have said unto you." and He t^IH be a faithful gui^e 
Xf we submit in loving obedience to him. But every time 
we aisobey him, then we are "grieving the Holy Spirit 
whereby we are sealed unto the day of redemption. We 

"8H"' • •' "•••• -'the pilgrim 

have no assurance or promise any place in the Bible 
that the Holy Spirit, vail overrule our mils, but if 
we x-dll and intend to obey^ then in cooperation mih 
-our mil he gives us power to overrule the motions 
and desires .(lusts) of the flesh. But should we ever 
mil not to obey this law of God in our hearts, then 
we would most surely come under that condemnation of 
^'troding under foot the Son of God, and counting the 
blood of the COVENANT wherewith ^we were sanctified, 
an unholy thing, and had done despite unto the Spirit 
of grace .^^ 

T) "^^ XT 

' ' '- '■ ~" Rudolph Cover ' ^ ; . 

"Love not the world, neither the things that are 
in the world. If any man love the world, the love of 
the Father is not in him." This scripture of I John 
■ 2:l5 is a defirdte statement against loving the world, 
John 3:l6 says, '* For God so loved the world, that he 
gave his only begotten Son, that whosoever believe th 
in him should not perish, but have everlasting life.'* 
V.17, "For God sent not his Son into the woe Id to con- 
demn the world; but that the world through him m_ight 
be saved." Here we have what would apparently be a 
contradiction of scripture for in I John we are told 
not to love the world and if we do, the love ox the 
Father is not in us. In John 3:16,1? the Father loved 
the world and Jesus was sent to save the world and not 
to condemn it. 

Since we know that the scripture does not contra- 
dict itself, and that one word very often can have 
more than one meaning; we must reason that this would 
^PPly to the word "world." In I John 2:l6 we read, 
"For all that is in the world, the lust of the flesh, 
•the lust of the eyes, and the pride of life, is not 
of the Father, but is of the world." From this we ' 
learn that there are evil influences in the world 
which are not of the Father. 

In John 3: 16 we find that by God giving his Son to 


the world that whosoever believeth in him should not 
perish but have everlasting life. "Whosoever" refers 
to people J or souls of men and women.. Now we discover 
that the "world" wliich the Father loved are the people 
who are on the earth. 

There has been^ and is still prevalent among pro- 
fessing people ;, the misconception that x^e should not 
associate ourselves with non-professors or worldly- 
men and wom.en. Jesus is our example in all things and 
he came to this earth to save sinners and he certainly 
did associate with them^ although he did not partake 
of their evil deeds. "Let your light so shine before 
men that they may see your good works and glorify your 
Father which is in heaven." It is our duty to bring 
the saving gospel of Jesus Christ to sinners. There 
is no^better ^aj to do this than by personal contact; 
by doing good and helping them who are dox-m; by using 
every opportunity to show the way to heaven. Jesus 
died that we might live and it would be selfish for us 
to just keep it to ourselves. The great corrjnissicn 
was, "Go ye into all the world and ureach the gospel 
to every creature." Tliere is no reason to put anyone 
into a class that we cannot show our lox^e to them in 
such a way as to help them to Christ. 

John lu:27, "Peace I leave mth you, my peace I 
give unto youj not as the world giveth, P-ive I unto 
you." Rom. 12:2, "And be not conformed\a this worM 

but be ye transform.ed by the renemng of the inl^-.^'^^ 

John 16:33. "These things have I spoken unto you'^that 
in me ye might have peace. In the world ye shall have 
tribulation: but be of good cheer; TTi^e overcome the 
world . " 

There are many references to the word "T.-rorld" and 
we must conclude that when it is used as something 
opposed to Christ and his church, it means the svstem 
and evil devices of Satan, the arch-enemy of God'' To 
be sure, people of this earth can come under these' in- 
fluences and even help Satan in his evil work. This 
does not give us cause to ignor., hate, or Judge any 
man. Every soul is precious in the sip-ht of God II 
Peter 3:9, "The Lord is not slack concerning, his'pro^ 


mise ^ as some men count slackness^ but is lonr^suf far- 
ing to US-ward^ net mlling that any should perish but 
that 'all should corae to repentance.*" 

-■/ There is no place or line we can drax^^ where we can 
say that some person or class of people is beyond help^ 
¥e can be against sin and hate evil^ but we must even 
loTe our enemies and do good to them that hate us^ and 
pray; for them, that despitefuly use us and persecute 
us that we may be the children of our Father in. heaven. 

•Tes^ we can and should love the "world" when tfe 
word "vjorld^' means the souls of men and woiiien. If 
Je&,u& "was wnllling to give his life for the worlds we 
■should be willing to live our lives for the good of 
others, Mien the word"world" means th.e evil deeds and 
sinful practices and systems instigated by the devil ^ 
we should despise and shun it. Yes., even separate our- 
selves from. it. 

In brief we should love the souls of men but xve 
should hate their evil deeds* The word "x^jorld" is one 
of many tiiat needs to be qualified before ^e can under- 
stand it properly* "Study to show thyself approvsi 
unto God^ a worfoaan that needeth not to be ashamed^ 
rightly dividing the word of truth." 

Long Barn 5 Califs 

¥e are a little late vjith our May number of T:HE 
PILGRIM on account of being away froiu home from April 
19 to inay 5^ during x^jhich tiiae X'^e attended the love- 
feast our brethren and sisters near Wakarusa^ 
Ind.j April 23j,2U. Ther^'-.x^ere present at tMs meet- 
ing^ visiting members from Ohio^ Ontario^^ Canada^ and 
two others beside ourselves fromi California. 

Vie greatly enjoyed our fellowship and communion 
with those of like precious faith. The best of feel- 
ing seeraed to prevail throughout these meetings^ and 
\Jo tmisi-. that x-je have both received and imparted some 
spiritual gift to one another in our worship and com- 
mmnion together >rith the Lord. "^So may we grox^r in ,. 
grace and' in the knox-jledge of our Lord and Savior^ 
Jesus Christ. _. .. . _ D.F.W. ' 


. "' ■ by 

David A . Skiles . ; _ 

The Apostle Paul did not mean in the above quotation 
that the christian must encounter and experience in 
every detail what he expei-ienced in his earthly work 
and travels. He did not mean that to must at some time 
have been persecutors of the disciples of Christ, and 
smitten into blindness by the brightness of a light 
that shines above the brightness of the sun. For in 
his writings he declares his regrets for his conduct 
that however led up to the return of his sight, when 
the scales fell from his eyes, and the true 'light now 
illuminated and controled his subsequent life. ° . : 

Inspiration had this to say of him through righteous 
Ananias— He is a chosen vessel unto me to bear my name 
before the Gentiles, and kings, and the children of 
Israel. This brought upon Paul divine authority to 
speak £,s the oracle of God. And he was conscious of 
this authority when he wrote the words in I eor.lii:37 
If any man think himself to be. a prophet, or spiritual 
let hiiii acknowledge that the things that I write unto ' 
you are the commandments of the Lord . And under th^s' 
intuition he_could say on tx^o occasions-Be ye. follow- 
ers of me. it has been intimated that in. I Cor. 11-1 
where Paul says. Be ye folloxfsrs of me even as I also' 
am a follox^er of Christ, we should follow Paul only as 
i-ar as he follox-ied Clirist. Perhaps a reflection that 
Paul did not fully follow Christ. But \ie believ- that 
he was a true folloxrer of Christ to diT,'ine acceotance, 
for he kept the faith and fought a good firht. ' 

Paul x^as keenly sensible of his x^eakness in the 
flesh, saying, In my flesh dx^elleth no good thinp-.' Also 
I x^as x.n th you in xreakness, and in fear, and in much 
trembling. Also, xiretched man that I am: x-rho shall 
deliver me from the body of this death. And to the 
Philippian Church he said. We have no confidence in the 
flesh. But with equal assurance he could also say. My 
strength is made perfect in x^eakness, and, I can do all 
things through Christ x^ho streiigth^eneth me. 

68 . '• . - THE PILGRII4 

Paul was a man of unfailing integrity, saying. My 
speech and my preaching was in demonstration of the 
spirit and of power. He was x^ell acquainted with 
trials, and said. It is trough much tribulation' that 
we must enter the kingdom of God, He could and did 
stand up under the most cruel and unjust assaults of 
the evil one. At one time it being said of him, AT^^ay 
with such a fellow from the earth, for it is not fit 
that he should live. But God was his strength and his 
shield, and in the end he could see the cTo\m of right- 
eousness that was laid up ,for him. 

In his high and divine calling he had authouity to 
issue iniunctions, and comriiandments in the great New 
Testament code of life, that devolves upon the christ- 
ian man and woman. So let us notice a few of the many 
tilings in which we should follow Paul as he also fol- 
lox\red Christ. 

One of the vital injunctions of Paul's teachings 
we find in Rom. 12:1, I beseech you brethren by the 
mercies of God that ye present your bodies a living 
sacrifice, holy, acceptable unto God, wiilch is your 
reasonable service, and be not conformed to this world. 
He could say by the "mercies of God," for it is alone 
by the mercies of God that the. bright fields of pard- 
oning grace, and close communication mth God x-jere 
opened to hiomanity. A living sacrifice. Christ on 
the cross x%ras a living sacrifice. Likewise reckon je 
also yourselves dead indeed unto sin, but alive unto 
God through Jesus Christ our Lord, living epistles, 
known and read of all men. King Saul pretended to 
offer unto the Lord a sacrifice of living animals, 
but indeed his offering was a lifeless one. God de- 
mands sacrifices, but holy ones. Holy would imply 
entire, com.plete. . Balam, vxho wanted God*s favor, but 
also love the wages of unrighteousness, though he long- 
to die the death of the righteous (which he certainly 
would have done had he lived the life of the righteous) 
but he died in defeat upon the field of battle. To 
what purpose is the multitude of your sacrifices unto 
me saith the Lord, I am full of burnt offerings etc* 
lour new moons and yotir appointed feasts my soul hateth. 


they are a trouble unto me, I ajn xreary to bear them, 

Paul was a great proponent of the principle of sep- 
aration froin the world. In II Cor. 6:lU, we read. Be 
not unequaly yoked together with unbelievers, for what 
fellowship hath righteousness with unrighteousness, 
and what communion hath light iirith darkness, verse 17, 
Wherefore come out from among them and be ye separate 
saith the Lord, and touch not the unclean thing, and 
I will receive you, and will be a father unto you and 
ye shall be my sons and daughters saith the Lord Al- 
mighty. The Chief Shepherd said, God knoweth our 
hearts, for that which is highly esteemed among men 
is abomination in tlie sight of God. This can only 
mean sinful vanities. 

Another one of Paul's chief directions we find in 
Eph. 5:18, And be not drunk >jith mne, wherein is ex- 
cess, but be filled mth the Spirit, (Holy Spirit, T 
the office of which is to lead and quide into all truth, 
ana can be Known by its precious fruits. Our animals 
can be led when broken to do so, so the Spirit beckons 
to lead those who wish to be led. "Holy Spirit faith- 
ful guide, '^ver near the christian's sidej Gently lead 
us by the hand, Fdlgrim in a desert land." 

One of the most beautiful edicts of the Ar^ostle 
Paul are given us in i Cor .13. For herein lies the 
zenxth of the, christian religion. Paul himself puts 
. this at tne top of all qualities, for he says, Abov- 
all things have feverent charity among yourselves, for 
charity shall cover a multitude of sins. 

Paul too speaks of a strong consolation whi ch we 
have who have fled for refuge to lay hold upon the hope 
tha. IS set oefore us,,, which hope we have as an anShSF 
to tne soul, both sure and steadfast, and that enter- 
eth into that within the vail. The fruitage of hope 
to the cMld of God is that, that will be revealed x^hen 
the darkened glass will be removed, and hope gives way 
to sight. 

This Apostle had a deep affection for his people as 
expressed in Phil. k:l, Therefore my brethren dearly 
beloved and longed for, my joy and crown, so standfast 

90. -.' THS PILGRIM 

in the Lord^ my dearly beloved. Further on, Be caeful 
for nothing; but in everything by prayer and suppli- 
cation t-dth thanksgiving let your requests be made 
knotrn to God. And the peace of God which passeth all 
understanding, shall keep your hearts and minds through 
Christ Jesus. 

Shall we follox^r Paul as he also followed .Christ? 
Yes. -May God help us to that end. 

Rossville;, Ind. 

■ ■ (continued) 

• And those who now adopt such instructions are not 
restrained by you; but, on the contrary, you bestow 
prizes and honours upon those who euphoniously insult 
/the gods. 
Chap, v.- Christians charged >jith atheism, 

\jhy,then, should this be? In our case, who pledge 
ourselves to do no mckedness, nor to hold these ath- 
eistic opinions > you do not examine the charges made 
against usj but, yeilding to unreasoning passion, and 
to the instigation of evil demons, you purdsh us xdth- 
out consideration or judgment. For the truth shall be 
spoken; since of old these evil demons, effecting 
apparitions of themselves, both defiled women and cor- 
rupted boys, and showed such fearful sights to men, 
that those w^ho did not use their reason in judging of 
the actions that were done, were struck mth terror; 
and being carried away by fear, and not loioxdng that 
these were demons, they called them gods, and gave to 
each the name ^ihich each of the demons chose for him- 
self . And when Socrates endeavoured, by true reason 
and examination, to bring these things to light, and 
deliver men from the dem.ons, then the demons themselves 
by means of men who rejoiced in iniquity, compassed 
liis death, as an atheist and profane person, on the 
charge that ''he was introducing new divinities;" and 
in our case they display a similar activity. For not 
only among the Greeks did reason(Logos ) prevail to 


condemn these things through vSocrates^ but also among 
the Barbarians were they condemned by Eeason (or the 
¥ord^ the Logos) Itlmselfj who took shape^ and became 
man^ and was called Jesus Christ; and in obedience to 
Him^ we not only deny that they x^rho did such things as 
these are gods, but assert that they are wicked and 
impious demons^ ^^^ actions will not bear comparrison 
with those even oydesirous of virtue. 
Chap, VI.- Charge of atheism refuted. 

.Hence are we called atheists. And we confess that 
we are atheists, so far as gods of this sort are con- 
cerned, but -not with respect to the most true God, the 
Father of righteousness and temperance and the other 
virtues, who is free from all impurity. But both Him, 
and the Son (jjho came forth from Ehn and taught these 
things'' to us^andfethe host of the other pood angels 
who follow and are made like to Him), and the proDhetic 
Spirit, we worship and adore, knowing them in reason 
and truth and declaring without grudging to every one 
who mshes to learn, as we have been taught. 
Chap. VII. -Each Chri.stian m.ust be tried by his own life. 
But some one will say^ Some have ere now been arres- 
ted and convicted as evil-doers. For you condemin many, 
many a time, after inquiring into the life of each of 
the accused severally, but not on account of those of 
whom we have been speaking. And this we acknovjledge, 
that as among the Greeks those who teach such theories 
as please themselves are all called by the one name 
^'Pldlosopher'* though their doctrines be diverse, so al- 
so among the Barbarians this nam.e on which accusations 
are accumulated is the common property of those who are 
and those who seem wise. For all are called Christians. 
Wherefore we demand that the deeds of all those who are' 
accused to you be judged, in order that each one who is 
convicted may be punished as an evil-doer, and not as 
a Christian; and if it is clear that any one is blame- 
less, that he may be acquited, since by the mere fact 
of his being a Christian he does no wrong. For we will 
not require that you punish our accusers; they being 
sufficiently punished by their present mckedness and 
ignorance of what is right. 


Chap, VIII. -Christians confess their. faith in God. 
And reckon ye that it is for your sakes that i-^e 
have been saying these tM.ngs] for it is in our power ^ 
when we. are examined ^ to deny that we are Christians; 
but we would not live by telling a lie* For^ impelled 

'by the'desire of the eternal and pure life> we seek 
the abode that is x^rith God^ the Father and creator of 
allj and hasten to confess our faith, persuaded and 
con^/inced as we are that they who have proved to God 
by their works that they followed Hiiu^ and loved to 
abide mth Him where there is no sin to cause disturb- 
ance^ can obtain these things* This^ then, to speak 
shortly^ is wha.t we expect and have learned from Christ, 
and teach. And Plato;, in like manner, used to say 
that Rhadamanthus and I^^Iinos w^ould punish the wicked 
who came before themj and we say that the same thing 
id.ll be done, but at the hand of Christ, and upon the 
Tracked in the sam,e bodies united again to their spirits 
which are now to undergo everlasting punisiiment; and 
not only, as pl_ato said, for a period of a thousand 
years. And if any one say that this is incredible or 

.impossible, thJ.s error of ours is one which concerns 
ourselves only, and no other person, so long as you 
cannot convict us of doing any hana. 
Chap. IX. -Folly of Idol worship. 

./And neither do we honour ^rith m.any sacrifices and 
garlands of flowers such deities as m.en have formed 

'and set in shrines and called gods: since we see that 
these are soulless and dead, and have not the form of 
God (for we do not consider that God has such a form 
as som.e say that they imitate to His honour), but have 

'the names and forms of those mcked demons which have 
appeared. For why need we tell you who already know, 
into what form.s the craftsmen, carving and cutting, 
casting and hanmiering, fashion the materials? And 
often out of vessels of dishonour, by merely changing 
the form, and making an image of the requisite shape, 
they miake what they call a God; wMxh we consider not 
only senseless, but to be even insulting to God, who, 
having ineffable glory and form, thus gets His name 
attached to things that are corruptable, and require 

TtE PILGRIM . 9,3-; 

constant service. And that the artificers of these are 
both intemperate J and^ not to enter into ^particulars, 
are practised in every vice, you very well know; even 
their own girls who work along them they corrupt. 
What infatuationl that dessolute m.en should be said to 
fashion and make gods for your worship, and that you 
should appoint such men the guardians of the 'temples 
where they are enshrined; not recogriizing that it is 
unlawful even to think or say that men are the guard- 
ians of Gods, 
Chap. X,-How God is to be served. 

But we have received by tradition that God does not 
need the material offering which men can give, seeing, 
indeed, that He RLmseli is the provider of all things* 
And xiTe have been taught, and are convinced, and do be- 
lieve, that Ke accepts those only who imitate the ex- 
cellencies which reside in Him, temperance, and justice, 
and philanthropy, and as m.any virtues as are peculiar 
to God i^jho is called by no proper name. And we have 
been taught that Ife in the beginning did of his good- 
ness, for mans sake, create all things out of unformed 
matter; and if men by their works shox<r themselves wor- . 
thy of ■Eis great design, they "are deem.ed worthy _, and 
so we have received— of reigning in company TcLth Him, 
being delivered from corruption and suffering. For as 
in the beginrd,ng He created us when we were not, so do 
we consider that, in like manner, those- who choose what 
is pleasing to Him are^ on account of their choice, 
deemed worthy of incorruption and of fellowship with 
Him. For the corriming into being at first was not in 
our ox^rn power; and in order that we may follow those 
things which please liim, choosing them by means of the 
rational faculties He has Himself endowed us with. He 
both persuades us and leads us to faith. And we think 
it for the advantage of all men that they are not re- 
strained from learning these things, but'' are even urged 
thereto. For the restraint which human laws could not 
effect, the Word, inasmuch as He is divine, would have 
effected, had not the mcked^ demions, as their 
ally the lust of xd.ckedness which is in every man, and 
which draws variously to all manner of vice, scattered 

9k THE -SILCaim'' 

many false and profane accusations^ none ox which 
attach to us, (to be continued) 

- selected from 


■"• This word is held in contempt and justly so. Christ 
condemned the formalism of the Pharisees^ who had '*a 
form of godliness J but denying the power thereof," 
If Satan can deceive us into going through the motions 
of being Christians mthout having the real experience 
of salvation he has won his point. 

V'Hierein does the formalism or spirituality of a 
m.eeting consist? It is not in the ijay it is conducted 
for two meeting may be conducted exactly alike 5 and 
yet one be marked for its fine spiritual tone while 
the other is dead form.alism. llherein does the fox^mal- 
ism of an individual consist? It is not in liis appear- 
ance or rules of conduct,, for two men may belong to 
the same church and obey the same rules and reguD^at- 
ions^ and yet one be highly spiritual and the other 
one very formal. The cure for formalism ^ thei'ef ore 
consists not in doctoring outward form.s. We must look 
deeper than that. 

The whole secret lies in whether we do what we do 
"in the nearness of the Spirit^ '^ or ^'in the oldness of 
the letter*^* If the latter^ then our lives vdll be 
.formal^ even though spirituality m.ay be our hobby. If 
the former^ our lives wall abound in spirituality^ 
regardless of how the x^rld looks upon us When we 
render our services to the Lord "In the nevmess of 
the Spirit^" our meetings will be inspiring and edify- 
ing and our m.ethod of conducting them mil appear al- 
. right; the comanandments of the Lord mil be kept^ the 
performance of them looking formal to those only wto 
know not the spirit of obedience « 

Ue behold a be^-utiful horse, admiring his stately 
form and movements. Take away his life and you have 
only an unsightly carcass. So it is in our religious 
service. It is the life which gives it reality and 
experimental knowledge of spiritual life. Take out 


the life^ and there is nothing left but but a carcass 
of dead forms. -But when the Spirit of God takes poss- 
ession of our hearts and in loving obedience we do with 
our might what our hands find to do our lives and wor- 
ship and work T'd_ll be marked for spirituality. 


Cornelius had an experience mth the Lord. No one 
questioned that he was saved. He raight' have argued 
vjith Peter that water baptism was not necessary. He 
was baptized -mth the HolyGhost and that is worth 
more than a hundred baptisms xv^ith water* But Cornelius 
needed the church and the church needed him. Had he 
refused to-be baptised and united ^^th the body of 
Christ he would have been disobedient to the command 
of his Lord J and the disobedient are condemned. 

Laura Showalter 
^ ' ' ' ■ ' ' "" Gospel Herald, 19^1 

the; persecution of the GQDII" 

The persecution of the Godly has perplexed men and 
women in all ages. Even prophets were sometimes amas- 
ed at this strange phenomenon. Should not godly living 
insure that we mil have the protection of Providence?^ 

God did not protect himself against revolt, userpa- 
tion^ and all the nasty reproach that sin has brou.p;ht 
against him. Jus ovm people rall^ therefore, also be 
exposed to the attacks of the godless. 

■ Selected. .. 

Adam was tried while in Paradise. Job was tried 
after he was in the most blessed favor -vjith God. 
Abraham was tried after he was pronounced righteous. 
The children of Israel were tried after they were de- 
livered from Egyptian bondage. Jesus was tried after 
he was baptized, and God had said ''This is my beloved 
Son in whom I am xxell pleased. The devil T,jas vjroth 
with the woman and went to make war mth the remnant 
of her seed, which keep the corrmiandjrients of God, and 
have the testimony of Jesus Christ. 

VJho was the first righteous man? Matt. 23:3^:? 

: Heb. 11:U. 
Who was first raan to be taken from, the earth 

TCithout dying? Gen. 5:2l_i.* 

What other person went to heaven without dying? 
and how did he go? II kings 2:11. 

Why did Noah build the ark? and what outstanding 

title did he obtain for what he did? Heb,ll:7« 
Who won to himself the following three great 
"titles?: '^friend of God; heir of the world; 
father of the faithful. Jas .2 :23jRcm.U:ll5l3» 
Who 'was the meekest man? Num» 12:3» 

Who was the x-dsest man? I kings 3:12^ J4.:30,31 

Who was the strongest man? Judges l6« 

W"ho chose a life of affliction viith God^s people 
in preference to the riches and possibly 
the throne of one of the greatest nations 
of his time? ' Heb^ll :2l4.-26. 

Wliat Jewish maid became queen of Persia? 

Esther 2:l6jl7» 
V\/hat two men were the only survivors of a peril- 
ous journey of a 600^000 army through 
a desert? NuiTibers 26:6h-^65 

Who was the m.ost patient man? Job 1:21^22^ 

James 5:11. 
V\Oio was the only knoi^m person to vxrestle wd_th 
an angel? Gen.32 :2[|-30, 

Who was -the only man known to have walked 

upon water? Matt* ll.i:29. 

'ifliat deed did a w^oman do -for Jesus that he said 
sjiould be told wherever the gospel was prech- 
ed? - _ ' Mk. lU:3-9. 

Wlio was the last person on earth to see Jesus? 

To vjhom did an angel say, "0 man greatly beloved." 

Dan. 10:19. 


VOL. 2 JUNEi 1955 NO* 6' 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:11 

V/e^er traveling home to glory, 
T<- that eternal day, :, 

Pilgrim brother see the signals. 
Observe each, one along the way. 

Some times the weight seems heavy, • . 
With the roughness of the road. 

Let's leave behind all sinful parcels. 
And we^ll carry a lighter load. 

As we cross life's stream and current. 
Running swiftly, wild and strong. 

With tjie gay and careless drifters ^ 
Sinners,- inviting us along. 

Traveler note those heavenly beacons. 
Telling us,'*go slow my friend - , 

For life is real and vital, 
So live it wisely to the end. 

Then when the journey's done. 
And if ©ur Saviour's led us through, 

In through the pearly gates we'll go, 
A life to live anew, 

Ohi then rejoicing, when 
The pilgrim path is trod. 

If we reach that - . . 
Happy home of God, 

Pata H. Clark. 


TPiE PILGRIM is a religious magazine^ published 
monthly by Daniel F. VJolf, in the interests of the 
members of the Old Brethren Church. Subscription rate 
|p 1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt^ 3, Box 1378, Modesto, Calif. 


"And in process of time it came to pass, that Cain 
brought of the fruits of the ground an offering unto 
the Lord. And Abel he also brought of the firstlings 
of his flock and of the fat thereof. And the Lord had 
respect unto Abel and to his offering. But unto Cain 
and to his offering he had not respect. And Cain was 
very wroth, and 'his coioritenance fell. And the Lord 
said mito Cain, Why art thou wroth? and why is thy 
countenance fallen? If thou doest well, shalt thou 
not be accepted? and if thou doest not well, sin lieth 
at the door." 

.In the above verses of the fourth chapter of 
Genesis is revealed God's prerogative in accepting or 
rejecting an offering made to him by any man: Of his 
righteousness in offering man an opportunity to cor- 
rect himself if he has acted tnistakenly, and how sin 
"lies at the door" of every individual who refuses 
correction and resists the will of God. 

Cain's attitude is wholly typical of the attitude 
and mind of unregenerate man of all succeeding gener- 
ations, and is glowingly apparent in the present day 
popular trend of the masses, V*Je might venture many 
reasons why Cain- acted as he did, although no reason 
is given in the Bible record. There could be no valid 
reason for him to assume such an attitude as. he did 
toward God. The Scripture says that hQ brought an 
^5ffei?ing unto the Lord." The fact that he offered 
unto the Lord, proves that he knew that God was his 
Lord and that he was obligated to him in some way. 
This is also the attitude and feeling of th^ avarage 
man of the present day. Good reason would teach that 
if a gift were being offered to any one to gain their 


favor, and especially to a soverelgny it would be of 
greatest importance to bring an offering that would be 
acceptable; and great diligence should be exercised in 
selecting the gift. The inference is that Gain did 
not exercise this diligence in selecting his of f eriTig - 
and so he did not bring a proper offering to the Lord* 
(One which God could rightly accept in view of the 
transgression of Cain's parents, and of hispLari for ; 
the'ieyentuSi redemption of their posterity.) 

So the simple fact was that he was mi-staken in 
his selection of an offering for the Lord. ->':But to - 
Cain and to his offering God had not respect,:'^- ,;It waa. 
God's righteous prerogative to accept or reject^ rtho^ ■ * 
offering. But Cain was wroth because God did not ac-f 
cept his offering. — VJroth with God. VJhy was^ he not v 
sorry that he had been mistaken? Why did he not -con-- 
fess his mistake and ask forgiveness of the Lord? His 
actions betrayed his true feeling and attitude tov/ard 
God. He did not regard the right and will of God, and 
he sought to impose his own mind and will upon his Lord, 
to compel him to accept the work of his mirtd- and hands. 
He would not admit his mistake; he would not- be correc- 
ted. God showed him that if he did- v/ell" he would be - ' 
accepted, and warned him that if he did not well, sin 
would be the result. But he resisted God's will and.. 
received not his counsel, which was- in itself a great . 
sin, and because he was wroth with God" he ijiade occasion 
to vent his feelings on his innocent- brother, and' slew 
him who had done him no harm or- wronged him in any wa;y. 
Thus it went with him just as God had warned, and sought 
in mercy to save him, and so he committed ein upon sin. 

Here is a most important lesson' for Christians. 
The Apostle John says, "If we say we have no sin, we' *' 
deceive ourselves, and the truth is not in us. If we' ■ 
confess our sins*, he is' faithful and just to. forgive 
us our sins, and* to cleanse us from all unrighteousness. 
This seems to. be the difference between the rightous' -" 
and the unrighteous. It appears that David^s sin was 
as bad, or worse, than Saul^s; but when he was con- 
fronted with it, he confessed and put himself on the 
mercy of God. But Saul was proud, like Cain, and would 


not admit his mistake. And so he went deeper and . 
deeper into sin until there was no place found for A . 

• Perhaps Cain never did accept or feel the guilt 
of his parents in their transgression against God. 
He may not have recognized God's judgment pronounced 
upon them as just. VJe are certain he did not recog- 
nise God's right to correct him, so why should he ac- 
cept that placed upon his parents? This attitude of 
Cain is the- attitude of every worldly-minded man, and 
becomes more and more apparent as the world goes deep- 
er and deeper in sin, God said to Cain "If thou doest 
not well, sin lieth at the door.** The Apostle says, 
"Sin when it is finished bringeth for death." Sin 
reached a climax in the days of Noah, "So also it shall 
be in the days of the coraming of the son of man," We 
see that day rapidly approaching* We see the same 
attitude in our present day surroundings and in the 
present day governments of the peoples of the world 
that was in Cain, that inv3.ted sin into his life. 

The world undertakes to proceed in their course 
as if there had been no sin and no fall; thus not ad- 
mitting their guilt. Every individual who, by word or 
action, denies the guilt and fall in Eden, makes Adam^s 
sin their own personal sin by denying the need of a 
redeemer and Saviour. "Every tree that was pleasant 
to the sight, and good for food, made the Lord God to 
grow in the garden," So th^ had beautiful surround- 
ings and plenty of food, and their. employ was to dress 
and keep the garden. (No inference of any toil or 
fatigue.) But after the transgression God drove them 
out of the garden and informed Adam that he should 
till the ground, in sorrow, for his food, and eat his 
bread in the sweat of his face, until he would return 
to the ground from whence he was taken. But the con- 
stant effort of man is to have his food without toil 
and live in pleasant surroundings,- as if. there had 
been no fall; thus seeking to evade the decree of God. 

It was said to the woman, "In sorrow shalt thou 
bring forth children, and thy desire shall* be to thy 
husband and he shall rule over thee." But wittness the 


the modern attitude of women toward this decree of God, 
in attempting to evade this paart.of.the sentance for 

Before they sinned, they were 'both naked and were 
not ashamed; but after they had sinned, then their eyes 
were opened and -they knew they were,nakQd and were a- 
^ shamed, and they made a miserable attempt to clothe 
themselves. But wittness the present day attitude: a 
determination to go naked regardless of the shame.- 
They will not admit the fall 5 they will not admit the 
guilt ♦ One writer has said, if God had thought the 
fig leaf sufficient he would never have made them coats 
of skin. To all who .may think it proper to go uncloth- 
ed, remember that God, saw fit to clothe them; - even 
Adam and Eve when they, alone, were the only inhabi- 
tants of the earth, because- they were ashamed. But all 
who would go unclothed are not ashamed,- even of sin. 

Before the fall, Adam had dominion over all the 
rest of the creation on earth; but after the fall he 
lost. his freedom and dominion. But now the sons of 
Adam, in defiance of God's just decree for sin, pre^- 
swne to choose their. own course in life, after their 
own desires, . and demand of God to bless -them. ifi. their 
willful way; just as Cain did. ': ^ . 

God commxined with them in the Gardei^. i^,ef ore the 
fall -without ^ sacrifice; but after, it w^is necessary 
to approach God with a sacrifice, thus admitting- their 
quilt. But (like Cain) many still presuiae to approach 
God without a sacrifice (admission of guilt). Since, 
the fall the only acceptable approach to God is con- 
fession of our guilt, and repentance. .... 

/: How far may we go on in. sin?. 
■- ■ • How long will God forbear? • ^ 
VJhere does hope end? and where begin 
. .. The confines of despair? .-, . ' -^ 

An answer from the skies is: sent: 

"Ye that from God departl * ; ' 

While it is called today repent I 

And harden not your heart .'^ D.F.W. 



, David A. Skiles 

Vision is power to comprehend* A faculty that 
brings information, l<nowledge and understanding. 

The natural eye is a most potent organ of the 
human body by whiqh that body is directed in the num- 
erous activities of our earthly persuits. But the 
hximan ey« is not the only source of vision, of inspir- 
ation and direction that is available to the sons and 
daughters of Adain*s race/ 

^ Paul in Eph. 1:17,18, gives this expression: 
"That the God of our Lord Jesus Christ, the Father of 
glory, may give \mto you the spirit of wisdom and re- 
velation in the knowledge of him: The eyes of your 
understanding being enlightened; that ye may know 
what is the hope of his calling, and what the riches 
of the glory of his inheritance in the saixrts," 

So* the mind has an eye that can invisage to a 
marvelous extent the height and depth, the length and 
bredth of God's provision for his children as revealed 
in his Divine Word and Gospel of our Lord and Saviour 
Jesus Christ. 

King Solomon who could fathom the deep treasures 
of wisdom, declared, "VJhere there is no vision, the 
people perish." Yet in his latter days his own vision 
became so" blured that he angered the Lord, lost vic^ 
tory, for God told him "I wiH surely rend the king- 
dom from you," 

The Apostle Paul in making his notable defence 
before King Agrippa, giving the brief history of his 
life, his conversion and his mission that followed 
in being sent to the Gentiles ♦ "To OPEN THEIR EYES, 
and to turn them from darkness to light, and from the 
power of Satan unto God, that they may receive for- 
giveness of sini^, and inheritance among them which 
are sanctified," Here he speaks of eyes that could 
see far beyond the vision of the human eye. Could see 
the glorious grace of sins forgiven. That could free 
them from the blackness and darkness of Satans domain 
and kingdom, and the victory in the inheritance among 


the glorified saints of God's eternal kingdom, 

therfi'^® eye that hath not seen vjhat God hath prepared 
for /that love him, I Cor. 2: 9, must be the carnal -eye.^ , 
For God hath revealed them to us by his Spirit, The .. 
unregenerate eye cannot see the virtue, of turning the. . 
other ckeek. That eye cannot see the virtue of feeding 
ones enemy, or the righteousness of Luke 6:22,23.. The 
full , implications of the cross, or the genuine merits 
of linblemished faith. > V 

, '■ :; How precious -the vision of hiiy^who was Qalle.4 "? 
man " after God*. s qwi heart, ^wh ere he-says, Psalms 27:4^5:, 
"One thing "havel desired of the,:.Lord, that will I seek 
after; that I may dwell in, the. house of the Lord all 
the days of my life,, to behold the beauty of the Lord, 
and to- inquire in his temple. For in the time of tro-. 
uble he shall hide me in his pavilion: in the secret 
of his tabernacle- shall he hide me; he shall set me up 
upon a rock." Vision ^and victory. .-..'. 

Moses' vision -could carry him beyond the immediate 
attractions of -earth^s seeming glory, and he could 
choose to suffer with the people ;of ^%God in preference 
to enjojring the pleasures of sin for a season, esteem- 
ing the reproaoh of Christ greater riches than the 
treasure? .of .Egypt ^ for he had respect unto the recom- 
pense, of reward.. , 

. ■%. Light eminates and radiates- from a given center. 
How "small the bulb, but how large the space it illum- 
inates. In the absence of^light utter darkness is 
universal. Cut off that light and blackness instantly 
follows. How the distant light pierces the darkness 
being visible to our eye, though miles of inxdsibility. 
be between us. ; 

Sad is the lot of the. physicaly blind, but much - - 
sadder is the lot of him whose spiritual eye is blank..,. 
In Matt. 4:l6 we read, "The people whichsat in dark- 
ness saw great light; and to them which sat in the re- 
gion and shadow of death light is sprung up." 

Gross was the spiritual darkness when Jesus came ^ ■ 

jinto the world. Great and matchless was the light that 
brought to. illximinate the pathway to the fullness of ' 

/glory, and victory. But blind are the eyes that lead 


not to victory, but defeat;-the ditch. 

' Jesus came to his o\m .but .they (except a remnant) 
could not see him as a redeemer and therefore blind- 
ness in part is happened to them until the fulliiees of 
the -Gentiles be come in, Rom» 11:25. -r .: 

Light is essential to vision, ; and visiqn an es- 
sential to victory. God. has ordained a beautiful 
harmony in earthly and heavenly or .spiritual light, 
ample sufficiency for both spheres of existance^ 
God, The Son, The Holy Spirit, The Word, And The Church, 
are five major sources of Divine light. So there are 
five major sources of earthly. light: The sun^ The Moon, 
The Stars, Electricity, and fire. The spiritual to 
guide the christian pilgrim from the kingdom militant 
to the kingdom triumphant. To the city foursquare 
where there is no need for the sun the moon or stars. 
These earthly lights which are so needful in this mun- 
dane sphere, also prefigure the Seles tial;- The Eternal. 

If we have been transformed from darkness untj 
light, and no more love darkness rather than light then 
our vision should be clear in the five great sources 
of spiritual light.' ■ . . 

Simeon, a jiist and devout man of Jerusalem with > 
the child Jesus in his arms invisaged the glorious . 
splender of the marvelous light that was enshrined in 
the Holy Child, for then he blessed God and said, I^rd 
now lettest thou thy servant depart in peace, for mine 
eyes have seen thy salvation, A light to lighten the 
Gentiles, and the glory of thy people Israel. 

To win Eternal victory implies conflict; warfare; 
a battle against Satan the enemy of all righteousness; 
and demands the most proficient weapons: The whole 
armour of God, Having our loins girt about with truth, 
having the breastplate of righteousness; the. feet shod 
with the Gospel of peace; Above all taking the shield 
of faith wherewith ye shall be able to quench all the 
fiery darts of the wicked. The helmet of salvation 
and 'the-sword of the Spirit, which is the word of God. 

The victorious vision is firmly fixed upon the 
distant treasures of value in God's Almighty provision 
that so far transcend and outweigh all gratifications 


of the flesh that we might .just now consume upon our 
.Lusts and the decoys: of Satan, as the heaven is high 
above the earth. Who can measure the import of the 
words. of Rev, 21:?, "He that over comet h shall inherit 
all things; and. I will be his God, and he shall be my 
Son.'*. Who can' measure the despairation of verse 8 of 
the s^me chapter. Promises of immeasurable greatness 
were given TO MM THAT OVERGOMETH in each of the mes- 
sages to the seven xhurches of Asia. 

Vision that discerns the waymarks to victory; Can 
we have it? Yes Jesus said, "Ask and ye shall receive, 
seek and ye shall find, knock and it shall be opened 
unto you." But the eye must be single, centered alone 
upon that which is pleasing to God, And when the war- 
fare is over, and the race is run, how fitting -the words, 
"Thanks be to God who giveth us the victory through 
Jesus Christ our Lord," 

Soldiers of the cross, arisel 
' Lol your leader from the skies 

Waves before you glory's prize, 
The prize of VICTORY. 

Rossville , Ind, 





And when, you hear that we look for a kingdom, you 
suppose, T^rithout any inquiry ^ that v/e speak of 
a human kingdoir.; v/hereas 'a-b speak of that iThich is with 
God, as appears also from the conxession of theix^ faa,th 
made by those who are charged Y/ith being Christians, 
though they know that death is the punishment av/arded 
to him 7fho so confesses. For if we looked for a human 
kingdom, we should als.o deny our Christ, that we might 
not be slain; and we should ■ strive to escape detection, 
that' we might obtain what Y^re expect ♦ But since our 
thoughts are not fixed on the pre,sent, Yj-e are not con- 
cerned YV-hen men cut us off; since also death is a debt 
which must at all events be paid. 



And more than all other men are we your helpers 
and allies in promoting peace, seeing that we hold this 
vievr, that it is alike impossible for the wicked, the- 
covetous, the conspirator, .and for the virtuous, to 
escape the notice of God,- and that each man goes to 
everlasting punishment or salvation according to the . 
value of his actions. For if all men knew this, no one 
would choose wickedness even for a little, knowing that 
he goes to the everlasting punishment of fire; but 
would by all means restrain himself, and adorn himself 
with virtue, that he might obtain the good gifts of God, 
and escape the punishments. For those who, on. account 
of the laws and punishments you impose , endeavour to 
escape detection when they offend (and they offend, too, 
under the irrpression that it is quite possible to es- 
cape your detection, since you are but men), those per- 
sons, if they learned and were convinced that nothing, 
whether actualy done or only intended, can escape the 
knowledge of God, would by all means live decently on 
account of the penalties threatened, as even you your- 
selv-es will admit. But you seem to fear lest all men 
become righteous, and you no longer have any to punish. 
Such vfould be the concern of public executioners, but 
not of good princes. But, as we before said, we are 
persuaded that these things are prorrrpted by evil spir- 
its, who demand sacrifices and service even from those 
who live unreasonably; but as for. you, we presume that 
you vfho aim at (a reputation for) piety and philosophy 
will do nothing unreasonable. But if you also, like 
the foolish, prefer custom to truth, do ?/hat you have 
power to do. But just so much power have rulfers who 
esteem opinion more than truth, as robbers have in a 
desert. And that you will not succeed is declared by 
the Word, than whom, after God who begat Him, we know 
there is no ruler more kingly and just. For as all 
shrink from succeeding to the poverty or sufferings or 
obscurity of their fathers, so whatever the Y^ford for- 
bids us to choose, the sensible man will not choose. 
That all these things should come to pass, I say, our 
Teacher foretold. He who is both Son and Apostle of 


God the Father of all and the Ruler^ Jesus Christ; 
from whom also we have the name of Christians. Whence 
we become more assured of all the things He taught us, 
-since whatever He beforehand foretold should come to 
pass; and.thxs is the work of God, to tell of a thing 
before it happens, and as it was foretold to show it 
happening. It were impossible to pause here and add 
no more, reckoning that we demand v^hat is just and 
true; But because that we are. well avj^are that it is 
not easy suddenly to change a mind possessed by ignor- 
ance, we intend to add a few things, for the sake of 
persuading those who love the truth, knowing that it 
is not impossible to put ignorance to flight by pre-... 
senting the truths 


WricA sober minded man, then, YJ-ill not acknowledge 
that we are not atheists, worshipping as we do the 
Ifeiker of' this universe, and declaring, as we have been 
taught, that He has no need of streams of blood and 
libations and incense; whom, we praise to the utmost 
of our power by the exercise of prayer and thanksgiv- 
ing for all things wherewith v^e are supplied, as we 
have been taught that the only honour that is worthy 
of Him is not to consume by fire what He has brought 
into being for our sustanace, but to Use it for our- 
selves and those who need, and vath gratitude to Him 
to offer thanks by invocations and hymns for our cre- 
ation, and for all the means of health, and for the 
various qualities of the different kinds of things, 
and for the changes of the seasons; and to present 
before Him petitions for our existing again in incor- 
ruption through faith 'in Him. Our teacher of these 
things is Jesus Christ, who also was born for this 
purpose, and was crucified under Pontius Pilate, pro- 
curator of Judaea, in the times of Tiberius Caesar; 
and that we reasonably worship Him, having learned 
that He is the Son 'of the true God HlinsellV and hold- 
Him in the second place, and the prophetic Spirit in 
third, we will prove. For they proclaim our madness 
to consist in this, that wo give to a cricified man 
a place second to the unchangeable and eternal God, 


the Creator of all; for they donot discern the mystery 
that is herein, to which^ as y/e make it plain to you, 
we pray you to give heed. 

For we forewarn you to be on your guard, lest — 
■ those demons whom we have been accusing should deceive 
you, and quite divert you from reading and understand- 
ing what we say. For they strive to hold you their 
slaves and servants; and sometimes by appearances in 
dreams, and sometime by magical impositions, they sub- 
due all who make no : strong opposing effort for their 
own salvation. And thus do we also, since our per- 
suasion by the Yiford, stand aloof from them (i.e., the 
demons), and follow the only unb.egotten God through 
His Son— v/e who formerly delighted in foi^nication, but 
now embrace chastity alone; we vdio formerly used magic- 
al arts, dedicate ourselves to the good and unbe^otten 
God; we v^^ho valued above all things the, acquisition of 
wealth and possessions, now* bring what we have into a 
coiTjmon stockj and communicate' to every one in need; 
we who hated and destroyed one another, and. on account 
of their different manners would not live with, men of 
a different tribe, now, since the covmlng of Christ, . 
live familiarly with them, and pray for our enemies, 
and endeavour to persuade those vrho hate us unjustly ' 
to live conformably to the good precepts of Christ, to 
the end that they may become partakers with us of the 
same joyful hope of a reward from God the ruler of all. 
But lest \fe should seem to be reasoning sophistically, 
we consider it right, before giving you the promised 
explanation, to cite a few precepts' given by Christ 
Himself. And be it yours,' as powerful rulers, to in- 
quire whether vre have been taught and do teach these 
things truly. Brief and concise utterances fell from •■ 
Him, for. He was no sophist, but His word vms the power, 
of God. (to be continued )y.: 

The secret of an unsatisfied life too often 
is an unsurrendered v\rill. 

- Selected. 


Condensed from an article 

selected by - ' 

Edward Royer 
■ Helen Keller was once asked, "Is it difficult to 
be without sight?2 She replied, "It is a lot Y/orse to 
have eyes and not to see," 

There is a wealth of truth in that answer. Y/ithout 
a. doubt it is much worse, to be spiritualy blind, than 
physicaiy blind. In this age of infidelity and Modern- 
ism, the parade of the "blind leaders of the blind" is 
constantly increasing in numbers^ The arny of follow- 
ers is also increasing and both ar^ falling into the 
pit of perdition. The important question for this. age 
is, "How shall we have faith?" • God^s ansv/er .is, "Fa:^.th 
Cometh by hearing, and hearing by 'the word'of God." 

If Y/e are to have a revival, it must begin v/ith ' 
a study of the Bible. Because thorough Bible study 
has been neglected, the country is cursed with two ' 3 
types of churches that are doing more harm" than goodT 
One is the frigid, formal church filled with sleeping 
saints; The other is the church, of foolish fanaticism, 
which malces a hobby of one or two doctrines, and talies 
^n unscriptural viev/ of those. Both of these churches 
reveal a pathetic ignorance of the woi-d of God, 1/Vhat 
is needed today is churches which make a careful study 
of the entire Bible and which preach and teach the 
whole book. 

Any one who v^all carefully study the Scriptures 
with an open mind will soon be convinced that it is 
God's infallible revelation of truth from Geu.' l.;i'to 
Rev., 22:21, It carries its own credentials. Truly, 
it is, the Book Of books in its inspiration, its in- 
fluence, and its indestructibility. 

V/hen we say that the Bible is inspired of God, v/e 
do not mean that it is inspired like the writings of 
Shakespeare, V.'e mes^ that"prophecy ca^e not in old 
time by the will of man: but holy men of God spake as 
they were moved ty the Holy GhOst." (ll Peter 1:21,) 
Therefore God says, "If any man shall take away 

110- THE Jr'lLUlUAi 

from the WOKDS of the book of this prophecy, God shall 
take away his part out of the book of life" (Rev«22:19) 
The Bible speaks with authority upon question that 
are beyond the realm of human kno7.rledge. 

One has v/ell said^ "This Book contains the mind 
of God, the state of man, the way of salvation, the 
doom of sinners, and the happiness of believers* Its. 
doctrines are holy, its precepts are binding, its his^ 
tories are true and its decisions are immutable. Read 
it to be wise, believe it to be holy. It contains .. 
'light to direct you, food to support youj, and comfort 
to cheer you. It is the traveler's map, the pilgrim's 
staff, the pilot's compass, the soldier's sword, and 
the Christian's character. Here Paradise is restored. 
Heaven opened, and the gates of hell disclosed, Christ 
is its grand subject, our good its design, and the ,, . 
glory of God its end. It should fill the memory, rule 
the heart, and quide the feet. Read it slovfly, fre- 
quently, prayerfuly. It is a mine of wealth, a para- 
dise of glory, and a river of pleasure. It is given 
j^GU in life, will be opened at the judgment, and be 
remembel^ed forever. It involves the-highest respon- 
sibility, will reward the greatest labor, and condemn 
all who trifle with its sacred contents." 

Every book of ^ the Bible is a heavenly voice sound- 
ing forth the praises of Him who is altogether lovely. 
Every chapter is a golden gong hearlding his victory 
over sin and death. Every verse is a scintillating 
jewel reflecting the splendor of Him who is the light. 

Study its biography and you find Him who is the 
life. Study its history and you find Him v/ho is the 
Begijuiing and the Ending, Study its geology and you 
find the Rock of Ages. Study its husbandry and you 
find the Sower, Study its masonry and you find the 
Chief Corner Stone. Study its carpentry and you find 
the Door. Study 'its botany and you find the Lily of 
the Valley and the Rose" of Sharon, Study. its zoology 
and you "Behold the Lamb of God which taketh away the 
sin of the world," Study its philosophy and you find 
that only the fool says, "there is no God.", 

Satan has fought the word- of God from/oStset, 


Men have been "burned at the stake for believing it. 
Fires have been kindled to destroy aU the Bibles in 
existance. Critics have attacked it 'dowi through the 
centuries and it has been often wounded in the house 
of its friends 5 but it remains today sending forth its 
glorious light of truths and though the heavens aiid 
the earth pasc avray, the Word of God vfill endure • 

Anumber of years ago Tom Paine v/rote in his book, 
"The Age of Reason^ ^'Fifty years from now the Bible will 
be obsolete and forgotten," But we are told that 
"after Paine had crawled to a despairing drunkard's 
grave, the very printing press, which was used to print 
his "Age of Reason," began to be used to circulate the 

"In the very rooin in vAiich Robert G. Ingersol . 
va^ote his, 'J.istalves of Moses,' (a book v/hich the world 
ailed with delight as the end of Hoses) a group of men 
^fogether and said, *Let us put up in this city a great 
monument to Jesus Christ,' This v/as done, and there 
that monument stands today," 

"Ahundred years ago Voltaire said in a certain 
house in Geneva; "There will not be a Bible in exist- 
ance a century from now' notyathstanding, there are 
millions more Bibles now than then, and the house in 
which he spoke is novf the Bible depot of the Bible 
Society for -Svatt^er land," 

The number of Bibles now in circulation is 237,000, 
600. It is printed in more than 800 different lang- 
uages, and is the v/orld's best seller. 

"The empire of Caesar is gone; the legions of 
Rome are mouldering in the dust; the avalanches that 
Napoleon hurled upon Eu3:ope have melted away; the pride 
of the Pharaohs is fallen; the Pyramids they raised 
to be their tombs are sinking every day in the desert 
sands; Tyre is a rock for bleaching fishermen's nets; 
Sidon has scarcely left a va^eck behind; but the V/ord 
of God still survives. All things that threatened to 
extinguish it have, only aided it; and it proves every 
day how transient is the noblest monument that man can 
build - hov^ enduring is the least word that God has 
spoken. Tradition has dug for it a grave, intolerance 


has lighted for it many a fagot j many a Judas has be- 
trayed it v/ith a kiss; Ifeny a Peter has denied it with 
an oath; Fany a Demas has forsaken it, but the V/ord of 
God still endures •" 

Critic] Spare that Book! Touch not a single pagei , 
- In youth it sheltered me. 1^11 love it in my age I 
■ It was rry Father's hand v/hich placed it by my cot, j^^x 
There, critic, let it standi Thy shears shall harm it/ 

' That old life-giving Book, whose glory and renown 
Are spread o'er land and j5ea— 
Tear not its standards dovml <. ties J 

Critic, forbear thy stroke! Cut not its heaven-bound/ 

0, spare that blessed Book nov^r tov/erin^ to the skiesl 

When but a tempted boy I read it in irry bed. 
And through its pages searched. 

Oft too, ny sisters read. 
IJ^ mother held it dear. Dad clasped it with his hand- 
Forgive this loving tear, but let that Bible standi 

It^ heart-strings round thee cling close as thy 

covers , friend, ^^rr 
Still shall the blood-bought ^ 'fhou^st saved from 
avifful end I ' 

Old Book, the storm still brave I 

Thou, critic, flee this spotl 
Hosts through it God will save] 
Vihilst thou canst harm it not. - 

Nappanee, Irid. 


Brother Leslie (Cover) and I have thought it- mght 
be well to publish in the Pilgrim a very interesting 
experience which we have had here, . 

.;^;^e were requested by a group of young people 'at. 
Yucaip^, Calif., to come and tell them of our belief. 
These young people have been making a study of the 
various denominations. They contacted us through one 
of iry fellow-worker, a young Methodist conscientious 




V/e began by reading the little leaflet published 
by the Brethren, "Principles of Belief," This gave 
them a starting point, and from then on they asked 
questions and we did our best to answer them by the 
Scriptures* There were two separate groups^ one of 
junior high school students^ and one of seniors. V^e 
were with the juniors first, and then vdth the seniors. 

They seemed very interested. Their questions var- 
ied, but generaly concerned those points vj^hich are 
peculiar to our people: Baptism, communion, dress> 
type of services, feet-washing, the holy kiss, etc. 
We were not opposed on most of our answers* But one 
woman opposed us on the ordinance of feet-washing, . 
giving the very popular view that it only signifies 
that we should be servants one to another in love* We 
cited John 13:U-17, especialy verses 8,li|,l5,17. But 
she still could not accept what the Scriptures said. 
We have to v^^onder why people studying the Scriptures 
will reject these plain words of Jesus, and how we 
lehould rejoice that we were taught them from our child-- 

In discussing the sisters prayer covering, we 
made it knovm that we believed that the woman should 
be in .subjection* to the man. This was. not very accept- 
able to them either. However we hastened to explain 
that this must be in accordance with. man's obligation 
to his wife as required of him in Eph. 5:22-33. 

Our stand on non-resistance was also questioned, 
but not as criticaly as sometimes ♦ These young people 
were very courteous and interested and pleasant to 
be Y/ith^ but we were rather amazed that as young church 
people, they aeemed to know so little concerning the • 

During the past two years we have had many ex- 
periences. There have been those who would have taken 
the truths of the Gospel from us. It sometimes seems 
that Satan has surely been trying us, and we are made 
to rejoice in the assurance given us in I Cor. 10:13, 
"There hath no teu^ptation taken you but such as is 
common to man: but God is faithful, who will not suffer 

Ill; '"' ' ~ ■ ■ THE;- PILGRIM 

you to be: tempted ^ibove that ye. are able; but will 
v/ith the terptation also- make a vray to escape/ that 
ye may be able to b^ar it*" ; 

'Seeing- all these ;youn[,: people so uneducated in 
the 'scriptu^res nialces us reali?.e more and more that 
we 3houidv"3^et our light shine'* and never , ass an op- 
portunity, to witness for . our, Lordj and. perhaps save • 
so 16 soul .for eternity,- 

■ - ■'.;/. : -.,.. : ,, Daniel S, Wp^gner 

- •••■ -'•.' . -■: ; ■ ■ Sahta Ana^ C alif , 

; " . . [ YMRS OF UMDERSTAiroriG 

The' first,, impression upon nan after becoming 
accoixntable to God, is vn-ought by the Spirit of God, 
or otherwise called the drawings of the Father; and 
is .intended. to convince hira of his sins] this the 
Apostle calls, "The grace of God which bringeth sal- 
vation," and this cannot be until the mind is suscep- 
tible or capable of beinj- Lmprecsed, Hence innocent 
children are never included in these duties obligatory 
on the rational man, commanded in the Y/ord of God. 
It is nothirig but worldly sophistr;>'- and human absurd- 
ities to attempt to prove by scripture the necessity 
of including infants in, the, external ordinances of 
the church of God, for concerning them the Saviour 
says, "of such is the kingdom of heaven," without any 
duty enjoined on them whatever. But vrhen they grow " 
to .a mature age and the operating power of God is felt 
upon their hearts, and when it teaches them, that ' 
denying ungodliness and worldly lust^" they must now ' 
live, "soberly, righteously, and godly in this present 
world," they then become accountable to God, because 
they Imow to do good, and if they do it not, it is sin 
unto them. . „ , 

Now the Word of God applies to them in regard to ' 
ordinances, and by the preaching of the same, they are 
called tp come to the friend of sinners, Jesus Christ, 
who is the .author of eternal salvation to all them 
that obey Him. If that gracious call is rejected, 
they alienate themselves from God, forfeit their right 

TIffi PILGRIM 11^ 

td the kingdom of hea^n^ their -heirship- of Qod, and 
their interest in the blood of Christ. Refusal or 
disobedience to the call is the first willful and ac- 
tual sin against God, which excludes man from the 
kingdom of God. Ilan then become a servant of sin, and 
a child of the wicked one, and posse%^*1. carnal mind, 
which is enmity against God and is not. subject to the 
lav/ of God, neither indeed can be. Henpe man must be 
born again, • ■ * . 

-Selected from 
Gospel Visitor, l865. 


To believe is to accept Y/ithqut reserve. Faith 
'accepts' full obligation. Faith attaches. The point 
is, that God knovj-s. He knew that Abraham had no 
reserve, therefore he laiew that Abraham would \inder- 
take to do anythinf}; that he required of him#- Yet 
long afterward, he tried him and then said, ''Now I 

God has never at any time said he does- not value 
obedience; but he has said, "Obedience is better than 

sacrifice But stubborness is as the sin of v/itch- 

craft and idolati^^. Men of faith find no non-essent- 
ials in the V/ord of God, such as this or that is non- 
essential to salvation. A true believer .vill wish to 
follovj- his Loi^d in everj^thing. 

The point in question inPaul's doctrine concern- 
ing .-faith is tlie ground of acceptance v^/ith God* Hoy/ 
inadequate vfould be our works to justify us before God. 
some could vrark little and some much but neither could 
be of much value to God for justification. He does 
not need what we do or what we have, but he wants our 
hearts* ITe could work and not love him, but we cannot 
love him and not obey him. Therefore Jesus says,"Ymo- 
soever heareth these sayings of mine and doeth them.. 
♦ .shall be like a wise man that built his house upon 
a rock..., But he that doeth them not shall be like a 
foolish man that built his house upon the sand*" 



"I do set IK BOT (rainbow) in the clouds'* 

Gen. 9:13. 
^»God is lights and in him is no darkness." 

I John 1:5» 
'»God is love.^' '» U:8, 

«»God is a Spirit*'* -. John U:2U. 

'God is inviisible. • . Col. I;l5» 

God has "Seven Spirits" • Rev, l:k* 

" 3:1. 
■ - ." " U:5. 

"God is a consuming fire." Heb. 12:29. 

."And there was a rainbow round about the throne^ 

in sight like unto an emerald. Vjev. U:2^6. 
"And I saw as the colour of amber •••as the 
appearance of fire«,.As the appearance 
of the bow in the cloud in the day of rain." 

Ezk. 1:26, 
"I saw the Lord sitting upon a throne," Isa.6:1^3« 

God onvthe throne: Rev. Il:l6. 

" 19:li* 

' " mai. 

"His throne was like the fiery flame," Dan, 7:9. 

"And they saw the God of Israel, and there 
was under his feet, as it were a. paved 
work of sapphire stone." - Ex 2li:10 

OthQr appearances of Gods " 33:11-23. 

" 3U:5-7. 

We invitQ the reader to find these references 
of the appearance^ of the glory of God as seen 

•by holy, men ^of the Bible in visions and special 
arrangements by God C^e are told in the Bible ,. 
that no man can see God's face and live.) 
In many of these appearances fire and the colors^ 
of the rainbow appeared. 


fOL. 2 JULY, 19!^5 NO. 7 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 

The Lord is the fountain of goodness and love, 
Which flowing in Eden in streams from above; 

Refreshed every moment the first happy pair. 

Till sin stopped the current and brought in despair. 

01 wretched conditioni what angiiish and pain; 

They search for the fountain, but seek it in vain; 
To sin's bitter waters they fly for relief^ 

They drink, but the drought still increases their 


Glad tidings! Glad tidings I no more we complain. 
Our Jesus has opened this fountain again; 

Now mingled with mercy and rich mth free grace. 
From Zion 'tis flowing to all the lost race. 

How happy the prospect, how pleasant the road, 
VJhen led down the stream by the angel of God; 

Though shallow at first, yet we find it at last, 
A river so boundless it cannot be passed* 

Come sinner, poor sinner, 'tis boundless and free. 
In Eden once opened, 'tis flox-ang for thee; 

This water has virtue to heal all complaints, 

Gome drink ye distressed and rejoice with the Saints. 



THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


VJe are told in the Bible that God is love« And 
love worketh no ill to his neighbor* God is supreme- 
ly benevolent and villsthe greatest good and well- 
being to all of his creation. There is no indication 
in the Bible that he bears any ill will or malice 
toward any of his creatures, or that he arbitrarily 
delights in^ or causes wpy^-«€^ them to suffer. (He 
does however often chastii^e his children for cause, 
namely: for their connection and reform), 

" When God had finished his work of creation in six 
days he looked upon all that he had made and pronoun- 
ced it "very good/' There was no suffering nor any 
sorrow. **And the Lord God p3.anted a garden eastward 
in "Jlden; and there he put the man whom he had formed* 
And out of the ground made the Lord God to grow every 
tree that is pleasant to the sight, and good for food; 
the tree of life also in the midst of the garden, and 
the tree of knowledge of good and evil." 

Thus we see that it wasj|"]purpose and will that man 
should live in a blessed and happy state on earth. 
There was nothing withheld from them that was good. 
And in addition to the blessed habitation of beauty 
and plenty, the source and spring of life was also 
there, and^ the presence of God; for "God walked in 
the Garden." 

There is no indication. of any suffering or sorrow 
in the creation:- surely it was "very good," Now there 
are those'^j^Pive in disobedience to God'^ laws, x^ho seek 
an, excuse for their sins, by saying, "he (God) made 
me this way." But we believe we have shown from the 
Holy Scriptures that God did not make them "this way" 
(in sin). 


We are told in Gen. 2:9 that the tree of life was 
in the midst of the Garden/'and the tree of knowledge 
of good and evil*" It should be carefuly noticed that 

^ it does not say the tree of good and evil^ but the 

' "tree of KNOWLEDGE OF good and evil>" indicating that 
at that time evi.l was already a fact, and that it vjas 
different or opposite to good. Since God is not arb- 
itrary but has good and sufficient reason for all 
things, and since he created man "very good" and plac- 
him in a blessed state, .and warned them not to partake 
of the forbidden fruit, ue must believe that there 
was good and sufficient reason for the tree of Inow- 
ledge of good and evil to be in the Garden; and God>s 
love and good wi.ll toward his beloved creatures was 
further demonstrated by his warning of the awful con- 
sequences that \TOuld follow if they should partake of 
it. For it appears thereby that God was mlling to 
spare man from having any part in the controversy 
that existed between' ""gDod and -evil." 

But in Gen. 3*1 another character and person is 

^ introduced to our intelligence who is called "the 
serpent," x^^ho disputes the truth of God»s warning, 
and beguiles the woman into disobeying .his woixi and 
to eat of the forbidden fruit ♦ He v/as able to accomp- 
lish this throug;,h sub till ty by casting doubt upon the 
truth of God^s word and with the inference that God 
x-^as withholding somettiing from them that was good; 
thus insinuating that God is not good. The remaing 
part of the chapter tells the sad consequence of their 
disobedience, for then began sorrow and suffering, 
and finaly death to Adam and his posterity. 

In the twelth chapter of Rev. the "serpent" of 
Gen. 3 is identified as "The great dragon, that old 
'serpent' called the Devil and Satan," Therefore the 
"serpent" called "the Devil and Satan" is the original 
cause of all the sorroix and suffering of the "\4hole 

/'creation that groaneth and travaileth together in pain 
until now." "For as by one man sin entered into the 
world, and death by sin; and so death passed upon all 
men, for that all have sinned." 


The Apostle Paul saya in II Cor. 2:ll„.'»Lest Satan 
should get an advantage of us^ for we are not ignorant 
of his devices,'* We believe that "Lucifer" of Isa.lU: 
12 is this same person called Satan and the. Devil 
(Lucifer may have been his name before his fall) and 
there he is represented as intending to set his "throne 
above the stars of God" and to be "like the Host High." 
And in Matt. h:9 he makeP the strange and startling 
request of Jesus the Son of God to fall down and wor-^ 
ship him]- which shows the motive for his. opposition 
to God and the attacks he makes upon his. children. 

Much of Satan's iniquitous methods and "devices" 
are exposed in the book of Job; ^^7herein are revealed 
many things concerning the problem of suffering which 
vie would not otherwise know. Job's experience seems 
to be a pattern of the whole controversy between God 
and Satan, or good and evil. The great fact revealed 
in it is that such a conflict is in progress, and 
because the issue is an eternal one, Satan presses the 
battle wi^h unrelenting fury and treachery. And his 
chief ^^faifegy- is 'to rob God of the affection and faith- 
ful service of his children by any means possible, and 
cause them to mstrust and think evil of their creator. 

This he does by many evil devices, one of v/hich is, 
to directly or indirectly, bring misery upon humanity 
and then makes himself a sort of "fifth coluirinist"*-^^*^-"' 
«ffiates»4iiia^aelf a "friend" and partner to those whom^ 
he has injured to suggest to them that it is God who 
is the cause of their evil to cause them to believe 
that God is not good, but an enemy. This manner of 
attack is cleai^ly revealed in the Book of Job. 

Satan is supremely selfish, as God is supremely 
benevolent; and he probably believes all other beings 
to be selfish like himself, therefore he accused both 
God and Job of selfishness in the matter of Job's 
faithful service to God. He charged God with purchasing,^ 
service viith gifts and charged Job with serving God 
for gain. For he said "Doeth Job serve God for naught? 
He further charged that if God would withdrax^/ his 
blessings Job would curse God to his face, and then 
in his "partnership" role he moved Job's wife to 


suggest that he should '*curse God and die," (an evil 
idea of which he himself was the author.) 

He made two propositions concerning Job^ partic- 
ular ^ but aimed at all humanity: (1) That Jobs service 
'to God was for gain (selfishness) which means that no 
one would serve God, or his fellow man, from a pure 
motive of love or benevolence. (2) That Job would not 
remain faithful unto God under sore bodily affliction 
and threat of death but would retaliate with bitterness 
and cursing; for he said "all that a man hath will he 
give for his life." Both propositions proved false; 
for when the messengers of evil tidings carae and told 
Job of the loss of all his possessions, he said "The 
Lord giveth and the Lord taketh away. Blessed be the 
name of the Lord»" And x^hen he was in a pitiful state 
of bodily suffering and corruption and his \4±fe advised 
him to "curse God and die", he rebuked her and said, 
"VJhat? shall we receive good at the hand of God, and 
shall we not receive evil? and again he said, "Though 
he slay me yet will I trust in him." 
; The great lesson, therefore, to be learned from 
Job^s e:cpez"ience, is to be patient in suffering, and 
never loose faith in God. Job is a type of personal 
victory over Satan through faith in God. The Apostle 
Jolm says "Tliis is the victory, even our faith." And 
so it was for Job. At the time he was stricken he 
did not knoi-r the cause of Iriis affliction but by main- 
taining his integrity and fidelity to God, , he wrought 
mth him and vjon a great victory over Satan. Perhaps 
through Job's e:q:)erience and victory God's name was 
greatly magnified to all the people of the "east"- 
where Job lived. Particularly to be noticed is Job's 
reaction and conduct under affliction: for the Bible 
says, "In all this Job sinned not, nor charged God 

There are many people in the world who become 
tiitter under personal loss or bodily affliction and 
charge God foolishly with being the cause of their 
calamity, when in fact it may b^- cause by their own 
sins, or the result of ^the '^drfoT/and suffering of 
humanity in general, of which all flesh is heir to 


as -the result of the first ^xn in Eden,- which was 
brought about by Satan and not God. 

Even the faithful, oftem vionder why God allows the 
righteous to suffer and why he permitted Satan to 
afflict Job as he did. Job also wondered and sought . 

for the reason; but he never at any time questioned 
God's righteousness nor his right to do with him as 
he pleased. He complained some and reacted, as all 
humanity reacts under' sore trial, by aslcing God to 
remove him from it for he said that "It is better to 
die than to 'live. 

. Vfe 'believe t^t^^^Qod allovjs it for -the same reason 
that the genera?^ ail^js his soldies to suffer at 
the hands of an enemy* It is because there is a terr- 
ible conflict in progress and a great victory to be 
ijoTim Some may say, why did he allow so faithful a man 
as Job to suffer so much? Again ^ the general puts Ms 
strongest men where the fight is the hardest. 

The .Apostle Paul says, "If we suffer with him we 
shall also reign with him; if we deny him, he will also 
deny us ," 

Again some one may feel that the price is too high 
and God is asking too much of tiis creatures. It does 
appear that the price for sin was too high; but it was 
a fact and some one must pay the price. God never did 
ask any tiling of any of his children which he himself 
was not mlling to bear, (there is no indication that 
he ever askea Job to suffer,- Satan inflicted the 
purdsliment and Job bore it faithfuly) So he laid the 
final burden upon his oxm Son and paid the eternal 
price at the highest level,- from the throne. Job's 
trial was personal and bodilj', and brought no redempt- 
ion to the fallen race. But Jesus 'was both bodily and 
spiritual,; for the prophet says he poured out his soul 
unto death; and lois soul was made an offering for sin. 

Therefore, "Unto you it is given in the behalf of 
Christ, not only to believe on him hut also to suffer 
for his sake." 



David A* Skiles 

^he beloved and eminent apostle Paul, being ap- 
pointed a preacher and an apostle, and a teacher of 
the Gentiles II Tim. 1-11, In his writing to the 
church of the Thessalonians three times gives expres- 
sion of his desires and wishes for them, and admo-^ 
nishes them in the spirit of the above title » 

That they had begun a good work vxas evident, but 
that there was still possibility for increase and im-* 
provement in their work of righteousness was also 
needful is evidenced by those iTOrds» 

Growth is never matm'^e at its beginning. All 
grovrth has its beginning in and ^f rom a well known 
small particle called seed. Every plant, every living 
thing thus emanates as a very tiny and tender struc- 
ture or object. As the roighty oak has its beginning 
in the tender shoot or sprout that bursts the little 
acorn, so all maturity reaches its highth and full- 
ness through the God given power of LIFE, Life under- 
lies all growth, and all life emanates from God, If - 
the neiT born child of God were completely perfect in 
every way there would be no need to grow in grace and 
in the knoT/ledge of our Lord and Saviour Jesus Christ. 
"God's fxurnace doth in Zion stand; But Zion's God sits 
by^ As the x^efiner views his gold, VJith an observant 
eye,'^ It has been said that when God's people reach 
the degree of purity that He can see his image with- 
in tliem, this is christian ma.turity. 

The great handiwork of God in creation is a 
mai-^velous illustration of grovrth from first to last. 
The imtediluvian beginning was blest \r±th a law of 
life, though seemingly somewhat meager to our know- 
ledge, yet there was a rule of righteousness there, 
for Moah vras a preacher of righteousness. The natural 
tendency in humanity toward unrighteousness, sin and 
subsequent death in that age culminated in distruc- 
tion to the many, and victorious life to a few eight 


souls* From there God's dealings vrith his creatures 
was a step higher. As for nearly one thousand years 
during this Abraharnic or Patriarchal period which 
ended at Mt, Sinai and The Law^ God worked with his 
people in a more extensive way* Then from The Law and 
i'it. Sinai to Christ nearly fifteen hundred years ^ this 
a more intricate and farreaching government^ but could 
malce nothing perfect. So the perfect law of, Christ 
was instituted by the advent of the Holy Child Jesus,. 
A very much higher law and state of relationship with 
God^ but because of the opposing power of Satan the 
lav^ of the Prince Of Peace is not universal ^ and so 
cannot be equal in '^ stature and glory to the One Thou- 
sand Years of reign with Christ vihen Satan's power 
will be under chains. And from there the zenith and 
fullness of perfection in boundless Eternity in the 
Nex-J Earth and Heaven, 

"I'Jhat marvelous and unspeakable advancement and 
grovrbh in the plans of Almighty God^ as revealed in 
his Holy Word, Here is maturity in its heighth and 
illustrative of the life that has been roade alive in 
Christ', born anew of water and of the spirit, babes 
in Christ to become enlarged and grow in the precious 
and holy attributes of the law of our Lord who came 
to make it possible that we may reach the fullness of 
the stature of a man in Christ, 

Life that sustains growth in plants or otherwise 
must have nourishment, without it death will follQW, 
The plant that does not grow becomes pale and dies, so 
the true christian must subsist upon the unadulterated 
VJord of God in order that the shining luster of pure 
and undeiuled religion may radiate from his being, 
Incidentaly^ what is pure and undefiled religion? 
The apostle James defines it in this way, "Pure reli- 
gion and undefiled before God and the Father is this, 
to visit the fatherless and xjidows in their affliction, 
and to keep himself unspotted from the world," 

So evidently to comply with the wishes and admo- 
nition of Paul as expressed in our title, to increase 
and abound more and more is to achieve and posess a 


will and innermost desire to abhor that which is evil, 
and patiently add to our posessions the noble quali- 
ties given in Ga* V^ 22-23 which manifest the fruits 
of the spirit. The apostle Peter gives a very nice 
problem in addition II Peter Ch 1, by which a treasure 
of true riche:^ can be accumilated that will outshine 
and endure when earths treasures will have gone into 

VJho can measuj'e the length and breadth^ and depth 
and height of the riches of that soul whose only en- 
deavor in life has been to flee from the sinful vani- 
ties of Satans devices ^ the riches of Babylon that will 
fall and come to naught within the space of an hour, 
and has been striving to increase and abo\ind in all 
the precious attributes of the law and doctrine 
of Christ when he reaches the golden sunset of life, 
with that blessed hope of the eternal inlieritance in 
its fullness of maturity and glory. 

Closer and closer let us cleave 
To his beloved embrace. 

Expect his fullness to receive 
And grace to anser grace. 

Rossville , Indiana 



Myron J. Kinsley 
Unity is a oneness; one spirit, one faith or one 


Union is a uniting of parts, a uniting of people 
of different minds ^ It is natural for people to differ, 
for different reasons. In a general sense, there is 
no unity of mind among people. But there may be 
unions obtained by agreement, either for good or evil, 
as union increases power. Believers in Christ should 
endeavor to be united; if not as a whole, on account 
of a lack of understanding, these of like understanding 
and faith should unite to have fellowship. So the 
scriptures can be more ftilly put to practice and 
vindicated. The teaching is to not forsake the as- 


sembling' together, so it is needful to have assemblies. 
The teaching of Christ is to do^ "*^u^to others as we 

vjould have them do unto ua. This would, apply.., to. as- 
semblies as well as to individuals'. Read liark 908-Uli 

Luke 9* U9 J 50* It is the duty of the chr,4.s|*,j.^ 
preacher to preach the word, faithfully, lovingly 
and not stand as a Judge. There is one lawgiver, who 
is able to save and to destroy; who art thou that 
judgest an other? James l4.:12. Read also Phil, 1:1.^-19, 

Some say and do not, or are not v/illin^ to do or make 
-any Effort, sq they are in Gods hands. Avenge not 
-yourselves^ vengence is mine, I \fill repay saith the 
Lord, Be not overcome of evil, but overcome evil 
with good. Let everyone please his neighbor- to edifi- 
cation doing good to all men as there is opportunity 
and be not ashamed of the gospel of Christ or to up- 
,hold his cause, with meekness and Godly fear. It is 
the work of Satan to divide christian believers or to 
cause them to bit-e and devour one another, if poss"'We, 

If it were possible he would deceive Gods elect. 
Nevertheless, the foundations of Gpd standeth sure for 
God kno\;s them that are his, II Tim, 2:19, and he will 
not suffer- them to be tempted above what they are able 
'to bear, but will with the temptation make a way of 
escape, I Cor, 10:13, 11 Peter 2:9. Christ told his 
apostles, one is youi-^ master even Christ, and ye all 
are brethren. True brethren will be a union, a united 
brotherhood. There can be, no real, brotherhood or 
union \jhen some exalt themselves and assmae lordship. 
He that exalteth hijnself shall be abased; God resisteth 

the proud but gives grace to the humble. Have no 
lellovjship with the unfruitful works of darkness but 
rather reprove them, Eph. ^:11. Be not unequally 
yoked together vrith unbelievers. Read II Cor, 6:11; to 
end. On temporal matters people of a commimity may 
unite for a good cause in a x^ray of public, improvement 
or to help the needy or for 'a common good purpose, 
I Thess, 5-l5> III John 11. Oh how peaceful and how 
lovely are the souls where union reigns, A christian 
union is a heavenly treasxn^e that is very precious to 
believers in Christ, Arcanum, Ohio 

TIffi. PILGRM 127 


SUNDAY, Septeinber 11, ^^^|>ii]igc§i^i^ love feast at 
Mathiae's. Hebrews 8 is read. Vie have a delightful 
day and night, and many people sgfe-oas^mbled, I speak 
on the chapter read, and also upon'the general^ scope 
and design of the epistle to the Hebrews. Hebrews, 
and Jews, and Israelites are all onej each being only 
a different name for the same race of people* The 
name Hebrew and Hebrews appears to have been derived 
from Eber or Heber, tihe grandson 'of Sham» The nqji\e 
Jevr and Jews is supposed to have been derived from 
Judah, one of the sons of Jacob, The naia^ Israelite 
was derived from Jacob, whom the angel of the Lord 
called Israel* 

This epistle was vjritten to the Hebrews, or Jewish 
Christians, to remove from their minds some difficul- 
ties and obscurities in their way of rightly under- 
standing the v/ay of salvation provided by our Lord 
Jesus Christ, On account of their former connection 
with' the ceremonial lavj and the Mosaic ritual,' it was 
hard for theia to see and appreciate the simplicity 
that is in Christ, Like Naaman the Sj/rian, they 
thought the ceremonicil art should possess more parade 
and show, to have in^it the required virtue. Hq 
thought that bathing his body seven times in. the river 
Jordan was a ceremony;"too simple to remove his lepro- 
sy: so these Hebrew Christians thought .the simple 
ordinances of the house of God were too , insignificant 
to talce away theii" sins. They had been instructed in 
the ordinances of a vjorldly sanctuar^y and a. worldly 
priesthood. As Christ had abolished all these, by 
giving to the church the spiritual substance of which 
these were the shadow, it was necessary that they be 
very pai^ticulai^ly and plainly taught how this was done* 
The writer of this epistle has shown this in very 
clear light. 

The chapter read spealcsof the True 'Tabernacle, 
which the Lord pitched, and not man. It presents 
Jesus as the Mediator of a better covenant, vriiich has 


been established upon better promises. This is the 
covenant: "I will put my laws into their mind^ and 
on their heart also will I write them: I will be to 
them a Godj and they shall be to me a people » For 
I vjill be merciful to their unrighteousness^ and 
their sins and their iniquities will I remember no 
more," These are cheering words: "Their sins will 
I remember no more," Beloved brethren and sisters, 
this is precisely the way God deals with every one of 
his truly penitent and obedient children. He remembers 
their sins no more. No matter how great sinners they 
have been, no matter how they have abused and dis- 
honored him, he holds nothing against them. In this 
we may see the spirit we should all posess. We are 
all comnanded to be followers of God^ as dear children, 
and walk in love, 

I have sometimes heard a brother or a sister say; 
"I can forgive, but I cannot forget," Brethren, we 
wo\ild not feel very well if the Lord vrere to say this 
to us and of us. How would we be made to feel if our 
blessed Lord were to say to each of us: "I am willing 
to forgive your trespasses against me; I am willing 
to yave you, because I have promised to save all who 
repent and believe my Gospel j but I can never forget 
the way you have treated me, and v/ill never be willirjg 

to trust you as I could have trusted you; and can 
never again have the same confidence in you that I 
would have had, had you treated me in a different way*'? 
Such forgiveness as this on the part of our Lord to- 
ward us would rob salvation of all its joy. It would 
turn the sun into darkness and the moon into blood. 
It would change the harmony of heaven into notes of 
discord in our ears. But this v7ould be the very sort 
of forgiveness that is implied in the saying: "I can 
forgive, but I cannot forget," 

Notice, however, the care and the order apparent 
in the insertion of that loving clause, "and your sins 

will I remember no more," Notice the introduction: 
"I will be to you a God; and ye shall be to me a 
people," In what folloxfs the Divine Love is strongly 


marked: "For I will be merciful to yoiir iniquities^ 
and your sins will I remember no more." This last 
crown it all. The sajne thing is meant by the prophet 
in another place where the Lord says: "As far as the 
east is from the west^ so far have I removed your sins 
from you;" and a-ain: "He hath cast our sins into the 
bottom of the sea;" so deep down are they that they 
will never rise up against us any more. 

Such must our forgiveness of one another be, 
brethren and sisters, if we would imitate the Lord. 
Ife shou].d never ferret that genuine forgiveness im- - 
plies a complete forgetfulness of all trespasses in ' 
the past. Our Lord says: "If ye forgive not men 
their trespasses, neither will your Father in heaven 
forgive your trespasses." To forgive from the heart 
is to forgive in love- and love thinketh no ill of 
one's brotlior or sister. 

Let each one examine himself. If you feel in 
your heai-t that you love the Lord yoiu^ God with all 
youi-^ heart, and yoiu* brother and yoir sister in the 
Lord as you love yourself, I feel authorised in be- 
half of Christ and the church to say to you that 
Jesus will remoiiiijer your sins no more. You have a 
right to sing the song: 

"Savior, more than life to me, 

1 am clinging close to thee; 

Let thy blood, by faiUi applied. 

Keep me over neai'* thy side, " - 

Every day and every hour. 

Let nio feel thy cleansing power, ' - • 

fill my soul is lost in love,' / 

In a brighter world above," 

Miat can be more glorious than God? 
Wiat more vile than flesh? 
What more wonderful than God in flesh? 




"There remaineth therefore a rest to the people 
of God." 

God>s work was finished from the foundation of 
the world; including creation of man. In other words 
the work was completed and Adam and Eve were placed 
into his finished work. Mo fatigue^ no distress^ but 
after the transgression the sentense of death was pro- 
noancfed upon them, and labor. To Adam: "In the 
sweat of thy face shalt thou eat bread, till thou re- 
turn unto the groundj for out of it wast thou taken: 
for dust thou art, and unto dust shalt thou return." 

So sorrowing and toiling Adam found no rest al- 
though the works were finished from the foundation of 
the world. 

God said unto Hoses, "My presence shall go with 
thee, and I will give thee res.t." And they were told 
when they should come into the land which the Lord 
God should give them, that when they had subdued the 
nations about them, that then the Lord God vrould give 
them rest. 

They failed therefore to enter into that rest, 
because of disobedience (unbelief) and therefore they 
never obtained the rest although God>s work was fini- 
shed from the foundation of the world. 

Novr in Jesus, God has again promised rest: "Come 
unto me, all ye that labor and are heavy laden, and 
I will give ;you rest. Take my yoke upon you, and 
learn of me; for I am meek and lovjly in heart: and 
ye shall find rest unto your souls. For my yoke is 
easy and my burden is light. 

Today if ye will hear his voice harden not your 
heart. For we which have believed do enter into rest 
as he said. For he that hath entered into his rest, 
hath ceased (rested) from his own vrork, even as God 
did from his. 

D. F, W. 





Concerning chastity^ He uttered such sentiments 
as these: "Whosoever looketh upon a woman to lust 
after her^ hath committed adultery with her already 
in his heart before God," And^ "If thy right eye of- 
fend thee J cut it out; for it is better for thee to 
enter into the kingdom of heaven with one eye^ than^ 
having two eyes^ to be east into everlasting. fir?^.^" 
Andj "iJhosoever shall marry her that is divorced from 
another husband, cormnitteth adultery." Andj "There 
are some who have been made eunuchs of men^ and some 
who were born eunuchs, and some who have made 'Lliem^ 
selves eunuchs for the kingdom of heaven *s sake; but 
all cannot receive this sayings" So that all who, by 
human law, are tvTice married, are in. the eye of our 
Master sinners, and those who look upon a woman to 
lust after her. For not only he vjho in act corirrd-ts 
adultery is rejected by liim, but also he who desires 
to coniiiiit adultery: since not only our vrorks> but also 

oiu" thoughts, are open before God. And m^my, both 
men and women, who have been Christ's di.sciples from 
childliood, remain pure at the age of sixty or seventy 
years; and I boast that I could produce such from 
ever J race of men. For what shall I say, too, of .the 
countless multitude of those who have reformed intem- 
perate habits, aiid learned these things? x'br Christ 
called not the just nor the chaste to repentance, but. , 
the ungodly, and the licentious, and the unjust.; His 
words being, "I cam not to call the righteous, but 
sinners to repentance," For the heavenly Father de- 
sires rather the repentance than the punislxmeat of the 
sinner. And of oui^ love to all. He taught thixs: "If 
ye love them that love you, what nex-[ thing do, ye? for 
even fornicators do this. But I say unto you. Pray 
for your enemies, and love them that hate you^ and 
bless them that ciu-se you, and- pray for them that de- 
spitefully use you," And that we should communicate 


to the needy, and do nothing for glory. He said, "Give 
to him that asketh, and from him that would borrov/ turn 
not away; for if ye lend to them of vjhom ye hope to 
receive, what new thing do ye? even the publicans do 
this. Lay not up for yourselves treasm-^e upon earth, 
\jhere moth and rust doth corrupt, and vihere robbers 
break through; but lay up for yourselves treasiore in 
heaven, where neither moth nor rust doth corrupt. 
For what is a man profited, if he shall gain the whole 
vjorld, and lose his own soul? or what shall a man give . 
in exchange for it? Lay up treasure, therefore;, in 
heaven, v/here neither moth nor rust doth corrupt," 
And, "Be ye kind and merciful, as your Father also 
is kind and merciful, and maketh His sun to rise on 
sinners, and the righteous, and the wickea. Take no . 
thought what ye shall eat, or what ye shall put on: 
are ye not better than the birds and the beasts? 
And God feedeth them. Take no thought, therefore, 
what ye shall eat, or what ye shall put on; for your 
heavenly Father knoweth that ye have need of these 
things, But seek ye the. kingdom of heaven, and all 
these things shall be added unto you. For ifnere his 
treasure is, there also is the mind of a man." And, 
"Do not these things to be seen of men; o-Uierwise ye 
have no rewai-d from your Father which is in heaven." 


And concerning our being patient of injuries, 
and ready to serve all, and free from an^.er, tliis is 
what he said: "To him that smiteth thee on the one 
cheek, offer also the other; and hiin that taketh a- 
way thy cloak or coat, forbid not. And whosoever 
shall be angry, is in danger of the fire. And every 
one that coivipelleth thee to go vjith him a mile, follow 
him two. And let yoirr good works shine before men, 
that they, seeing them, may glorify your Father which 
is in heaven." For we ought not to strive; neither 
has He desired us to be imitators of v/icked men, but 
lie has exhorted us to lead all men, by patience and 
gentleness, from shame and the love of evil. And 
this indeed is proved in the case of many who once 


were of your way of thinking, but have chariged their 
violent and tyrannical disposition, being overcome 
neither by the constancy which they have witnessed in 
their neighbours* lives, or by the extraordinary for- 
bearance they have observed in their fellow-travellers 
when defrauded, or by the honesty of those with whom 
they have transacted business. 

And x^ith regard to or^r not swearing at all, and 
always speaking the truth, .He enjoined as follows:. 
"Swear not at all^ but let your yea- be yea, and your 
nay, nay; for whatsoever is more than these cometh of 
evil." And that we ought to worship God alone. He 
thus persuaded us: "The greatest cominandment is', 
Thou Shalt worship the Lprd thy God, and Him only 
Shalt thou serve, with all thy heart, and with all thy 
strength, the Lord God that 'made thee." imd when a 
certain man came to Him and said, "Good Master," He 
answered and said, "There is none good but God only, 
who made all things." And let those who are not 
found living as He taught, be understood to be no 
Christians, even though they profess with the lip 
the precepts of Clirist; for not those x^ho make pro- 
fession, but those who do the works, shall be saved, 
according to His word: ''Not every one who saith to 
He, Lord, Lord, shall enter into the kingdom, of heaven, 
but he that doeth the will of Hy Father v/hich is in 
heaven. For whosoever heai^eth i^e, and doeth iiy sayings, 
heai^eth Him that sent i^ie. And many will say unto iie," 
Lord, Lord, have we not eaten and drunk in Thy* n.aiTie, 
and done wonders? And then will. 1 say unto them, ue- 
pcU't from Me, ye workers of iniquity. Then shall there 
be wailing and gnashing of teeth, when the righteous 
shall shine as the sun, and the wicked are sent into 
everlasting fire. For many shall come in My nsjne, 
clothed outwardly in sheep's cloching, but im-/ardly 
being ravening wolves. By their works ye shall know 
them. And every tree that bringeth not forth good 
fruit, is hewn down and cast into the fire." And as 
to those who ai-^e not living pursuant to these His 
teachings, and are Christians only in name, we demand 
that all such be punished by you» 

13)4 TH^ PILGRM 


And everywhere we^ more readily than all menj 
endeavour to pay to those appointed by you the taxes 
both ordin£iry and extraor dinar y^ as we have been 
taught by Him; for at that time some came to Him and 
asked Ilim^ if one ought to pay tribute to Caesar j and 
He ansered;, "Tell ke^ whose image does the coin bear?" 
And they said, "Caesar's." And again He answered them, 
"Render therefore to Caesar the things that tre Caesar's, 
and to God the thxngs that are God's." vihence to God 
alone we render vjorship, but in other things vxe gladly 
serve you, acknowledging you as kings and rulers of 
men, and praying that with your kingly power you be 
found to possess also sound judgment. But if you pay 
no regard to our prayers and frank explanations, we 
shall suffer no loss, since we believe (or rather, in- 
deed, are persuaded) that every man will suffer puni- 
shment in eternal fire according to the merit of his 
deed, and vxill render account according to the power 
he has received from God, as Christ intimated when He 
said, ^'To whom God has given more, of him shall more 
be required," (to be continued) 


Ig It is a proved fact that some persons who 
purchased a TV set while they were in an unregenerated 
state, after conversion were convicted of its evil in- 
fluence and disposed of saiae, A ministers unsaved 
son who was in possession of a TV set, told his father 
that he was convinced that in order to become a 
genuine christian he would have to dispose of TV from 
his life. II Cor. 5:17. 

2* The beer, whisky, wine, and tobacco advertis- 
ments, jiiriproperly dressed dancers, Hollyiifood divorce 
evil, murder pictures, and lustful love scenes are a 
long way from gracing a christian home. 

3., Television will warp and twist the mind of 
our youth, VJhen th^re are so many crime and murder- 


programs shoim on TV, I am inclined to believe the 
story of the little boy who, when informed that Grandpa 
passed away in the night, asked, "Vflio shot him?" 

h. Crime programs such as pictured on television 
screens won't- make better boys and girls, but thieves, 
murderers, gangsters, prostitutes, and botrery bums. 
Luke 17:1,2-. 

5. -I have three children whom I \jsnt to see make 
it tnrough to heaven, i refuse to throw dangers in 
their way. They believe as I do that TV is wrong. I 
feel sure they have confidence in ray life. I vj-ill 
never betray the confidence they have in me. I would 
rather lift up the bible standard, keep their confi- 
dence, and pray for them now with a clear conscience 
than to let down the bible standards and weep ]ater be- 
cause^I failed them. II Tim. 3:15- II Tim. k, ' ' 

6, I Cor. 10:31 - "VJhether therefore ye eat or 
drink, or whatsoever ye do, do all to the glorv of God," 
Goa doGij not get glory out of lust pictui-es, p^ize 
fxghts, nude dancors, westling bouts, liquor or to- 
bacco advertisements, crime promotion, Hollyvjood divorce 
evil e-oc, ■ 

7.^ It robs any individual of his spiritual 
strength. I am convinced nc one (vril-.hout exception) 
can look on TV for long and be deeply spiritual or 
carry a burden for lost souls. Anyone \^o believes 
the Bible froiv. cover to cover cannot approve of TV. - 
I Cor. 9:27; 10:12. 

Other ch,aracteristics could be mCTitioned, bu.t the 
above aj:-c sufficient to convince any sincere ;iGrvant • 
of God that TV as at present promulgated is not con- 
ducive to the highest attairaient of christiaji living. 
lie all knov/ that there are many good featiu-es in 
the marvelous invention of TV, such as scientific and 
educational explora.tions, aaiu the rolir ous pror^^rajiis 
offer a stupendous opportunity in Gospel presentation, 
taut we observe with sorrow that the enemy has, as in 
many other noble inventions, also brought corrupt uses 
of the same. 






Abraham made a decision. 

iioses mother made a decision 

Moses " " 

Rahab " 

Daniel " 

Three Hebrew children 





Jacob's mother 


Samaritan woman 


Thief on the cross 



Samuels mother 

Jesus' mother 


The eunch 

The Philippian jailor 



Joseph's brethren 















Gen. 12 :U, 
Ex. 2:2,3. 
Heb. ll:2U-26 
Josh. 2:1-21 
Dan. 1:8 
" 3:18 
Job 1:21,22 
Esther U:l5,l6 
II Kings 23:3 
I Kings 3:5-lU 
Gen. 27: 6-^1? 
ht 29 
" 20:28 

Luke 23: 39-U2 
Judges 6:11-27 
Ruth 1:16,17 






Gen. U:5 
" 37:18-20 
'» 25:32-3U 
I Sam. 13:12,13 

Acts 2U:25 
"' 26:28 

Gen. 1:26, 
Matt. 23:38,39 

Gen. 6:3-7> Num. l[i:28-35^ 

and 25:31-U6» 

7' ^ i 


^.2 AUGUST, 195^ NO. 8 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 

ROCK OF AGES .. ■ - ... 

Rogk of ages 3 cleft £ov xm ^ 

Let me hide myself in Theej . ... , 

Let the X'jater and the blood, . 

From thy riven side which flowed, 

Be of sin the double cure, 

Cleanse me from its guilt and power. 

Not the labor of my hands 

Can fulfil Thy law^s demands^ 

Could my zeal no respite know, 

Could my tears forever flow. 

All for sin could not atone, ' " . 

Thou must save, and Thou alone* 

Nothing in, my hand I bring, .. 
, Simply to Thy cross I cling.; 
Naked, come to Thee for dress,,.. . ,''. 
Helpless, look to Thee for grace: i ...- 
Foul, I to the fountain, fly^ 
Wash, me. Saviour, or I die,. ' • .. 

Whilst I draw this fleeting breath, ' 

When my eyestrings break in death; ' .. 

When I soar through tracts unloiotm., . 

See Thee on Thy judgment throne. 

Rock of ages, cleft for -me, - . .. - 

Let me hide myself in Thee, . . ^ • 

•. -Toplady, -about 1776. 


THE PILGRIM is a religious magazine published monthly by Daniel 
F. Wo!f in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Vfe have written in several former articles, in 
these pages, considerable about Satan and his con- 
spiracy against God, and, how, through intrigue and 
subtle "devices", he induced our first parents in 
Eden to transgress and sin against God, And brought 
about their fall and expulsion from Paradise; and the 
subsequent sorrow, fear and death that came upon all 
their posterity: "And sq death passed upon all men, 
for that all have sinned." Rom. 5:12. Rom. 3:9-19 
says, "For we have before proved both Jew and Gentile, 
that they are all under sin; as it is written. There 
is none righteous, no, not one; There is none that 
understandeth, there is none that seeketh after God, 
They are all gone out of the way, they are together 
become unprofitable; there is none that doeth good, 
no, not one. . . . Now we know that what things soever 
the law saith, it saith to them who are under the law: 
that every mouth may be stopped, and all the world 
may become GUILTY before God. 

Such was the condition of humanity at the close of 
the third chapter of Genesis. And had it not been for 
the love and merciful disposition of God, and His 
"eternal purpose which He purposed in Christ Jesus 
our Lord," we say our Bible may well have contained 
only three chapters,- ending mth the third chapter 
of Genesis. . .; 

The above quoted scripture describes the whole 
human race in the same position .before God as the 
convicted crimnal stands before a court of justice 
waiting for the sentance of deaths x^hich is his just 
due for the crime committed, and unless he is pardoned 
or his sentance commuted he must surely die. But, if 
guilty, why should he be pardoned? All voices of right 



right and justice join to declare that the sentence 
is just. Even so: the law of God says ^ "The soul that 
sinneth it shall die.'* 
^ But man was created a "living soul/» and all evi- 
^dence indicates that he was made to live and not diej 
for he was made, in the image and glory of God. The 
tree of life x^as also present mth them, Adam and his 
children were intended to be the children of God, and 
have fellowship with him and live forever. Titus 1:2 
saysj "In hope of eternal life^ which God^ that cannot 
lie^ promised before the world began." Jesus says, 
Matt.25:3U^ "Come ye blessed of my Father, inherit 
the kingdom prepared for you from the foundation of 
the world," 

Thus God made us to live and be happy, and He lov- 
ingly and mercifully warned our fore -parents in Eden 
to not eat of the forbidden tree: "For in the day thou 
eatest thereof thou shalt surely die." But it happen- 
ed unto them as the Apostle' Paul says in Rom. 7:10, ^ 
"And the commandment which was ordained unto life I " ' 
f -found to be unto death. For sin taking occasion by the 
comraandiaent, deceived me, and by it slew me," By their 
act of disobedience they created what may have been 
the greatest problem in the universe;— that of how 
they could be forgiven. 

We think it safe to say here that even in this 
condition, and at no time did God ever lose his love 
for them and . their expulsion from Paradise was an act ' 
of mercy so they could be redeemed from the sin now 

It has been said that the love of God would have 
pardoned the sinner, but his righteousness forbade 
him; the righteousness of God would have judged the 
sinner, but his love restrained him, A certain poet 
has said, "See from his head, his hands, his feet, 
sorrow and love flow mingled dom; did e'er such love 
^and sorrow meet? or thorns compose so rich a croxm? 
'We are told in the Bible that when man became totaly 
sinful, "it repented God' that he had made man on the ' 
earth, and it grieved him at his heart." Thus sorrow 
and love met and created a problem which only a God of 


love and wisdom and might could solve ^ 

We feel certain that the love of ^ God disposed him; 
at all times to pardon the erring sinner who was be- 
guiled into disobedience. But God is also the execu- " 
tive and administrator of universal law and justice 
and He could not ignor the sin or pardon the sinner 
witout endangering the peace and security of all holy 
beings in the universe* To not execute the penalty 
for^ sin could encourage further disobedience and re- 
bellion^ and: would have the effect of setting aside 
the law of justice^ and it would not be right and just 
for the peace and tranquility of holy being to be 
disturbed by the lawless and disobedient • , 

We know now that sin can be forgiven, for it is 
freely and graciously offered upon condition of re- 
pentance and return to obedience* "Repent, candv-ber*- 
baptized every one of you in. the name of Jesus Christ 
for the remission of sins, and ye shall receive the 
gift of the Holy Ghost." Acts.. 2:38. "Repent there- 
fore and be converted, that your, sins may be blotted j^ 
out, when the times of refreshing shall come from the 
presence, of the Lord." Acts. 3:19. "But now (God) 
commandeth. men evezyvjhere to repent," Acts, 17:30. 

All of this has been made possible by the ATONEMENT 
which Jesus made by giving himself as a sacrifice for 
sin on Calvary ^s Cross, But if it had not been done 
no one would know that it was possible to be done. 
But sorae one may say, could not God forgive without 
the atonement? and why was it necessary for Jesus to 
suffer? If He would have forgiven without the atone- 
ment its effect would have been wholly demoralizing. 
Sinners would have no ; respect for God or his law, or 
the welfare of holy beings. The justice of God's law 
could not permit him to forgive without something being 
done to establish respect for his authority and to 
secure the peace and tranquility of the law abiding. ^ 
Isa. U2: 21 says, "The Lord is well pleased for his ^ 
righteousness^ sake; he will magnify the law, and make 
it honorable." 

A certain writer has said, "It is not good for the 
soul to apprehend the mercy of God without regarding 


the conditions of its exercise; it does not sufficient- 
ly impress the soul with a sense of Justice, and holi- 
ness of God^- with the guilt and just desert of sin. 
Until a sense of justice is perceived, mercy cannot -.- 

''be appreciated." 

It has also been said;, ''That mth the coming and. . 
Atonement of Christ , now at last, two great questions .- 
could be answered., and because, those answers were - 
essential to a satisfactory solution of the problems 
of a moraly disturbed urd verse. . These questions were.: 
Willi MEN ACCEPT. IT? -The triumph-song (of the redeemed) 
indicates that" the solution of these problems and the 
victory of the heavenly host are one and the same 

The most gracious demonstration of love, possibley^^ 
is to forgive. We believe that love is the onl^^ motive 
to forgiveness. Any other motive activated would be 
to seek vengeance • 

f;' We recently heard the remark made that "V/hen one ■• 
sins presumptuously, he cannot repent but must go 
through the fire to be purified and redeemed j'^ the 
inference being that they can thus pay for their sin. 
True; it is the just desert for sin, ''For the wages 
of sin is death." But how can anyone pay for sin In 
any way to redeem themselves, or make themselves ^ac- 
ceptable to the one o,f fended? Eternal life, is the 
GIFT of God. What reason or necessity would there be 
for Jesus to make an ATOFEI^iSNT for sin? if the sinner ■ 
could be redeemed by his oi-m suffering for sin 'which ^ 
is his just desert.. ^, . - 

If we have offended or wounded the heart's feeling 
of a loved one, how can x^e "pay" THEM for it? Do they 
wish any pay? If a. man were to desert his wife and 
children, and give his love to another, can he ever ■ 

^..purchase her forgiveness with gifts?-. Would, she delight 
in seeing him suffer?- if she loved him still. No 
amount of PAY from him, of either goods or suffering, .. 
could ever satisfy the "hurt" inflicted. If he is- ever 
forgiven, it will be from a heart of love and not for 


any price paid by him* 

Even so: the only raotive for God to forgive sin is 
from a heart of love, and not for any price paid by ^ 
the offender > He has nothing with which to pay(for 
redemption), Vflien a debt is paid .there is no need 
for forgiveness • There must be a consideration other 
than what the offender can give to justify forgiveness. 
The guilty can make no sacrifice because they have, no ■ 
value to bring; their "value" is like the worthless 
money of a fallen government* 

But the innocent has infinite value, and can offer 
a sufficient sacrifice to atone for sin* "l^lhen thou 
Shalt make his soul an offering for sin, he s'hall see 
his seed (children by the new birth) he shall prolong 
his days, and the pleasure of the Lord shall prosper 
in his hand. He (God) shall see of the travail of his 
(Christ's) soul, and shall be satisfied." God is 
"satisfied" with the offering (Atonement) made for sin 
-which was the dearest and most precious value in all 
the universe. "For by one offering he hath perfected ^ 
forever them that are sanctified. • • •', And. their sins 
and iniquities will I remember no more. Now where re- 
mission of these is, there is NO MORE OFFERING FOR SIN." 

All the conditions and means necessary, and possib- 
le^ to justify God in forgiving sinS were met in the 
Atonement* And = since its sole purpose was to redeem 
the sinner and induce reform, the great wisdom of God 
is shown therein in that it at once demonstrates to all 
moral beings the magnitude of the offence, and the 
infinite love of God for his beloved and erring crea- 
ture. "And I, if I be lifted up from the earth, will 
draw all men unto me," "But God commendeth his love 
toward us, in that, while we were yet sinners, Christ 
died for us. Much more then, being now justified by 
his blood, we shall be save from wrath through him. 
For if when we were enemies, we were reconciled to God^,. 
by the death of his Son, much more, being reconciled, 
we shall be saved by his life. And not only so, but we 
also joy in God through our Lord Jesus Christ, by whom 
we have now received the ATONEMENT. 




. by 

'David A» Skilcs 

That the children of God ^ Christ's disciples are 
represented as sheep is clearly portrayed in the 10th 
chapter of St. John» That they are not self sufficient 
or independent but dependent upon a leader or shepherd 
is equaly clear^ and that they must have sustinancc for 
support as do our litteral sheep to reach the purpose 
and intent of their oimor and protector is also evident^ 
as brought out in this beautiful chapter. 

Great and marvelous is the sec-ority of them of whom 
it can be said by their shepherd^ "Hy sheep hear my 
voice, and I knoH them, and they follow me, and I give 
unto them eternal life: and they shall never perish, 
neither shall any man pluck them out of my hand," 

The surety and security of the sheep is dependent 
wholly on the genuine integrity of their leader and . 
master. That Jesus is fully equal to this demand is 
^a*oven by these words, ^'neither shall any man pluck 
them out of my hand," and above all, "Igive unto them 
eternal life," 

Sheep, the m.ost defenseless, harmless, and peacable 
of all ajiimals, so closely flock together, may well 
have been looked upon as illustrative of the true born 
again followers of Clirist. >Jho hiiriself is termed a 
shepherd and also as the Lamb of God. He t^filo was 
brought as a lamb to the slaughter, and as a sheep 
before her shearers is dumb, so he openeth not his mouth. 
He commanded the sword to be put into its sheath, and 
then with matchless and unfailing devotion to the sheep 
he laid doa^m his life for them. "The hireling fleeth 
vihen the wolf cometh because he is an hireling, and 
carcth not for the sheep." 

The saving message of Jesus first came to the lost 
jfheep of the house, of Israeli But in verse l6 of this 
chapter he says, "And other sheep I have which are not 
of this fold (Gentiles): them also I must bring, and 
they shall hear my voice; and there shall be one fold, 
and one shepherd." Jesus himself the door is now 
open to all. 


ll^l^ ^ . ....-.-.--- ...THE PILGRIM 

Jesus *said, "% sheep hear my voice, but they 
know not the voice of strangers.'^ It is an evident 
witness to the power of the almighV designer, and 
creator, that while he has given us all one voice, ^ so - 
to speak, yet perhaps there are no two alike. It is 
known that natural sheep will come put from among 
other sheep when they hear the voice of their shepherd^ 
and alone at his voice, and no other, 

Paul speaks of many voice being in the world, and 
none of them vjithout signification. Satans voices are 
legion, but thp spiritual sheep of the Good Shepherd 
who -feed upon the rich green pastures of his righteous- 
ness turn away from the calls of the evil one, Jesus 
himself exaraplif ied this when he was offered all the 
kingdoms of the world and the glory of them by his 
answer,. "Thou shalt worship the Lord thy God, and him 
only Shalt thou serve," The Uevil, how bold, how 
brazen, and unabashed he comes today through the voice 
of the press with his lewd and alluring appeal to the 
unsuspecting mind to draw them into fleshpots and .2- 
whirlpools of sin and distruction, a thing he would 
not have ventured a few generations ago, 

.According to Deuteronomy 28: 1 and 15 "Hearing" 
implies more .than just the sound that reaches the ear, 
but includes obedience to the voice we hear. Sinner 
hear, and lay hold upon the v.oice of Jesus as he in- 
tr eats you— "Come unto me, take my yoke upon you," and 
be schooled in what I have to. teach you. Here is rest 
for your souls. 

It was not the voice of Jesus speaking to certain 
ones Luke lU: 18-20. "I have bought a piece of ground;" 
"I have bought five yoke of oxen^" "I have married 
a wife;" for which causes they were absent at the 
supper. It was not the voice of Jesus that prompted 
Felix, Acts 2U:25, to say^ "when I have a convenient 
season, I will call for thee." It is not the voice of 
Jesus that tells us comje, let us take the broad and 
easy way; never mind about its terminal point. The 
voice of God speaks thus — ■ "The way of the trans- 
gres^r is hard." The vpice of Jesus warns thus— 
"Come out of Babylon my .people, that ye be not par- 
^:oV^•v.p o-P b^-^ -inc,. and 'that ye receive not of her 


plagues •" 

Do we hear and love the voice of Jesus saying^ 
"If any man will come after me^ let him deny himself ^ 
and take up his cross> and follow me*" Do we hear and 
love the voice of Jesus speaking through the inspired 
Apostle^ Romans 10:9- ''"^hat if thou shalt confess with 
thy mouth the Lord Jesus ^ and shalt believe in thine 
heart that God hath raised him from the dead, thou 
shalt be saved/' That is very nice, howBTsrlet us also 
hear this — "Faith without works is dead/ being alone." 
Hear the blessed voice of the precious Saviour — ^^God 
so loved the world that he gave his only begotten Son, 
that whosoever believeth in him should not perish, but 
have everlasting life," How marvelous and gracious 
this fact. Again x-ie' hear, "Take heed that ye be not 
overcharged with surfeting and drunkness, and cares oL 
this life, and so tliat day (The day of the Lord) come 
upon you unawares." There is a YOice like this -~ "Be 
sober, be vigilant, because your adversary the devil 
as a roariiag lion x^alketh about seeking whom he may 
'^ devour.'' Prom the good shepherds voice, Luke 6:25^ caJiie 
these xTOrds —- "Woe unto you that are full now, for ye 
shaJ-1 hunger. ¥oe unto you that laugh now, for ye shall 
morrn and weep." That voice promotes and demands gooa 
behaviour among the sheep. Oiu" shepjierd tells us that 
"Every idle x^rord that men shall speak, they shall give 
account thereof in the day of judgment." So he would 
tell us. Let our lights shine by holy and chaste con- 
versation and gravity. 

With all 'the suffering, with all the ' crossbearing, 
with all the self denial 'diat may befall them that are 
within the sheepfold of our Lord, there is no stich 
joy, no such glory, no such seciurity, no such profound 
hope or heritage as theirs. 

When the Son of Man shall come in his glory, and 
all the holy angels with him; the sheep on his right 
^^ hand, and the goats on the left. Then how glorious 
^-^ the VOICE to them on his right, "Come ye blest of my 
Father, inherit the kingdom prepared for you from the 
foundation of the world, 

I love my shepherds voice. 

His watchful eyes shall keep 

U46 ^ •/■ . THE PILGRM 

My wandering soul among 

The thousands of his sheep: 

He feeds his flock^ 

He calls their names; 

His bosom bears 

The tender lambs. 

Rossville, Ind. 

By J, B. Shenk 

"But. Jesus called them unto him, and said, Ye knovT 
that the rulers of the Gentiles lord it over them,, and 
their great one exercise authority over them. Not so 
shall it be among you: but vjhosoever would be gre^t 
among you sha,ll be your minister; and whosoever, would 
be first among you shall be your servant: even as the ^ 
Son of man came not to be ministered unto, but to min- ' 
ister, and to give his life a 'ransom for many," Matt, 

I should like to do three things in this article. 
First, to convince each of you that we are, by the 
mere fact of being a part of mode3?n culture, extremely 
liable to be personaly a participant in the struggle 
for power. Secondly, to demonstrate that the tension 
point between Ciirist and culture was, and is, so severe 
that it cost Him His life, that the Christian disciple- 
shipis still precisely on those terms, but that in the 
cross we are furnished the sole weapon xri-th which the 
Christian may engage in the struggle for power, this 
weapon being the most poiferful in the history of man. 
Finally, to suggest a few situations in which the 
struggle for power will be waged with either the dagger 
or the cross— to use Rutenber.>fe figure— with a few sug- 
gestions about techniques which should help us to 
choose the cross. 

'There is no questioning the fact that woven into 
the very warp and woof of modern culture, the garment 


which all of us wear^ more or less snugly or loosely^ 
there are many threads of the stuff known as the strug- 
gle for power. 

On the international scene one finds a world still 
committed to the theory of a balance of military power ^ 
despite the lessons of history^.,* Nationally^ "power 
politics" is a well understood term among us. The party 
system involves a struggle for power. Corporations 
strive for power to control buying and selling. The 
labor union is a struggle for poxNrer^ and management's 
resistance to labor's demands is a struggle for power. 
Interest groups use pressui'e on Congress in their 
struggle for power* Even church groups ujiite to speak 
out against UliT in vxhat is a very real struggle for • 
power >rith the Military. 

Beside these organizational struggles for power there 
is the area of the struggle of individuals to gain power, 
. ,^,A11 of these are surface evidences of the intrinsic 
place the struggle for power plays in modern culture, 
¥e havent got very close to the place where all of us 
are living in these references to massive evidences of 
the stru-ggle for power. Miat is needed yet is an anal- 
ysis of the psychology of the cult-ure itself in terms 
of the reasons why the struggle for power involves all 
of us. Dr. Karen Horney| formerly associate director 
of the"Chicago Institute for Psychoanalysis ^ " has 
Her thesis is that specific cultural conditions de- 
termine to a large extent the form neuroses will take. 
Dr. Horney points out that what distinguishes the neur- 
otic conflicts from those commonly found in a culture 
is neither their content nor the fact that they are 
essentially unconscious-they may be identical- neurotic 
conflicts are only sharper and more accentuated. The 
same pressures causing increasing numbers, of toericans 
to become neurotic bear upon all of us. It is not the 
neuroses in which we are interested just now; rather 
^'it is the pressures » 

Every culture generates certain anxieties within 
the individuals living in it. Our culture generates 
a great deal of an^ciety. Hence practically everyone 


has built up certain defences. It is just' at this 
point that the struggle for power comes in« In some^ 
cultures individual power does not play a role^ but; in 
our social structxire power can give a grater feeling, 
of security and the struggle for individual power 
serves as a reassurance against two anxieties: help- 
lessness^ and the danger of feeling or being regarded 

As reassurance against helplessness^ striving for 
power is evidenced by an averseness to any remote 
appearance of helplessness or weakness in oneself. 
Acceptance of guidance, advice, or help, any kind of 
dependence on persons or circumstances, any giving in 
or agreeing with others would be a sign of helplessness 
or wealcness and must be avoided. This protest against 
helplessness does not arise in all its intensity at 
once but increases gradualy. 

As reassurance against the danger of feeling or 
being regarded insignificant, striving for power may 
take a great variety of forms, depending upon what .^ 
lack of power is most feared or despised. Some of the 
most frequent are these: (1) The desire to have con- 
trol over others as well as oneself* He wants nothing 
to happen that he has not initiated or approved of. 
This quest for control may talce the form of conscious- 
ly permitting the other to have full freedom, but 
insisting on knomng everjrthing he does and feeling 
irritated if anything is kept a secret. Much of what 
;ippear3 to be curiosity is det^mined by a secret wish 
*.o control -the situation. 

(2) Persons of this type are inclined to want to be 
right all the time and are irritated at being proved 
wrong, even if only in insignificant detail* They 
must know everything better than anyone else. 

(3) Another attitude which Bay characterise this 
type of striving for power is the dfesire to have his 
own way. It may be a constant source of accute irri- 
tation to hiMjlf others do not do exactly what he ex- 
pects of them and exactly at the time he expects it. 
The attitude o£ impatience is closely connected mth 
this aspect of *he struggle for power. Any kind of 


THE PILGRIM " ' ^^ ' lU9 

delay^ any enforced wating^ even if only for a traffic 
lights^ will become a sotirce of irritation* 

'ik) Another attitude is that of never giving in. 
Agreeing with an opinion or accepting advice^ even if 
considered rights is a sign of weakness^ and the mere 
idea provokes rebellion. 

In addition to serving as Dreassurance against anx- 
iety, striving for power may also be a means of releas- 
ing hostility. This may be expressed in any one of 
three forms: atendency to humiliate others,- a tendency 
to domineer, or a tendency to deprive others, Apeculiar- 
ity resulting from the compiolsion to domineer is the 
person >s incapacity to have any 50-50 relationships, • 
Everything short of complete domination is felt as 

That, in brief outline, is Dr. Horney's psychoanal- 
ysis of the struggle for power as oriented in the 
culture of which we are a part. She is voicing two 
very significant insights for our discussion here: /■ ■ 
-.the first, that the patterns and pressures of modern -- 
culture direct us unconsciously into the struggle for 
for power as a defence against the anxieties which that 
culture creates. The second, that the true symbols of 
the struggle for power are not found in certain dic- 
tators or world armies, but the true symbols of the 
struggle for power are found in such things as the in- 
ability to receive advice and impatience at stop lights. 

Returning to the metaphor, used earlier, woven 
tightly into tiie garment which is modern culture, are 
many threads of the struggle for power. I trust that 
at this point some threads which we thought before to 
be of some other shade are now seen as being clearly 
the color of the struggle for power. Just at this 
point -there is the possibility for the question: "Is 
there any place at all for power strands in tlae Christ- 
ianas cultural garment?" It is readily discernable 
'^"to the Christian that it is entirely impossible to 
accept the garment just as it comes from the weavers. 
That would be conformity to a pattern which is primi- 
arily pagan. The Christian and the Christian -Church 
must design its own pattern, I am not going into the 


philosophical question of whether there is a fiindamen- 
tal incompatibility betxjcen the Christian life and any 
use of force whatsoever. ¥e simply state our approach 
as being that the mere presence of poxfer^ undefined, .v 
doee not constitute a tension point between Christ and 
modern culture. I believe that power in itself is 
amoral, that it can be Christian or anti-christian 
according to the use made of it. The exercise of power 
may be redemptive » The use of power in those terms is 
the privilege and obligation of every Christian, 

As in all thing the primary criterian for the 
Christian is to be sought in the exaraple of Christ. 
See Him now in tliree situations of tension mth culture. 
\Je see Him first being tempted by the prince of this 
world. There He refuses to use His supreme power as a 
means of self preservation, or of gaining worship of 
Himself, or of forcing God to intervene in His behalf. 
Any of these would have been prostitution of power 
because they were in no way related to Christ ^s purpose 
in the world. His use of the absolute power at His ,? 
disposal was at all times conditioned by His perfect 
morality and His kingdom purposes. 

Vfe see Him next with disciples who demand use of 
His power to destroy the village which would not re- 
ceive Him. But He rebuked them and refused to use, 
for the destruction of men, poxrer which was in its 
deepest purpose reserved for the redemption of men. 

The tension between Christ and culture in the area 
of the struggle for power heightened untill the day 
when the cultiire had exhausted all its invective and 
its stones; so turning to its ultimate weapon, nailed 
Christ upon the cross. 

The tension points between Christ and modern culture 
are dra>jn as tightly as in ancient culture. That is 
why discipleship in the struggle for and use of power 
means acceptance of the cross. "^^The call to disciple-^ 
ship is always a call to come and die," Deitrich "*:'' 
Bonhoeffer rightly says. In the cross lies the Com- 
plete criterian for the Christian's use of -power, ^ ; 
Power is given for service^ if it does not serve, then 
it must cGome down. I must renounce all power over 



others in my life which is not gained by service to 
others. All power based on money^ prestige; class:^-*' ' 
race or sex must go. This is the personal Sidev ; The -": - 
^first death is self -crucifixion. 

On the social side I must inwardly renounce all pow- 
er in the social and political order that does not,, 
serve the people in their total needs ^ and must in- 
fluence as many others as possible to do the same. 
Modern culture is not rea.dy for this criterian^ of 
course. There will be death from that quarter when we 
refiise to enter the struggle for power involved in war 
and xmion battles 5- or at any of the other specific 
points at which the tension will appear. And there 
has never been a more powerful tool than the cross in 
the history of man. "l-^Jiat appears to be the death of 
self issues in resurrection the mind of Christ. 
What -seems to be death at the hands of cultural forces 
turns out a conquest of power itself ^ and the 
resurrection issues in power cleansed and in the control 
qf discipleshipy symbolized by the cross. 

What are the areas then in which the struggle for 
power may constitute tension points? First^ the broad^, 
broad area of person relationships. Then there 'are the 
areas in which persons^ by reason of office^ status^ ,,,: • 
or position could exploit those under them^ and those • 
under them could rise up in a struggle for power. In 
discussion leadership and participation there needs to,, 
be alertness for the struggle for power. These are all 
areas in which we may struggle with the dagger or the 

And what are the techniques for gaining the mlling- 
ness to choose the cross as the symbol in the use of 
power? For some it may demand the initial conversion 
experience. Povrer is in all cases but the projection 
of personality^ and when personality is converted^ 
power must be converted along with it. There must be 
ielf-examination for evidences of the struggle for- 
power in our relationships. During private devotions ^y 
when the mind is open for God»s reproofs^ may we listen 
for His voice in this matter. Finally, through famil- 
iarity with the example of Christ at this tension point 


with cult-ure^ we may be guided to abandon the dagger 
and move forward with the cross. 

".,« Even as the Son of man came not to be ministered 
unto, birTto minister, and to give hisHfe a ransom ^J, 

for many^" 

Goshen^ Indiana, 

Selected from Gospel Herald, 1952 

"For I determined not to know anything among you, 
save Jesus Christ, and Him crucified." (I Cor. 2:2.) 

These words spoken by the Apostle Paul are typical 
of him; The first word that strikes ones' attention 
^ is that word "determined" which meaas resolute, or 
fixed purpose. 

I can think of no word which more adaquately paints 
a picture of the Apostle Paul. Before Paul had exper- 
ienced the marvelous encounters with the Lord on the 
road to Damascus he was a very determined young man. 
For one thing, we may well imagine that Paul had set .^ 
his mind to the fact that he was going to be a great 
man in the eyes of the Hebrew nation j and he became 
just that. 

And then one day he determined that this new sect, 
. the followers of the lowly Nazarene^ shoxild he wiped 
out, destroyed. It was this determination that caused 
Paul, then known as Saul, to be on the road to Damascus, 
for he was on his way to put in chains these "accursed 
followers of Christ." 

Determination is a wonderful thing when used in the 
proper channels,, but when improperly guided it can 
bring much heartacl^e and misery, as Saul of Tarsus' 
determination would have done had not the Lord inter- 
vened that day. 

But notice this: when the Lord called a halt to 
Saul's acts of persecution. He did not take the spirit^ 
of determination out of him, thus to leave him a weak ' 
entity, but rather He deverted it into another channel. 
The Lord saw in Saul of Tarsus great possibilities and 
cut out for him a work in the kingdom of God which only 


one with suoh a determined nattJre would be' able to 

And what a contrast! Saiil of Tarsus^ the determined 
persecutor of the Christians, transformed to become 
Paul^ the Apostle^, who said, ''If any man love not the 
Lord Jesus Christ, let him be Anathema Maranatha, " or 
in other words, "Let haia be separated from the people 
of God, from the favor of God, and be delivered up to 
his final, irrevokable, and inexorable vengeance." 

After his own experience, Paul was convinced that 
anyone who did not love Christ was not worthy of divine 
favor and should be judged accordingly by God, Godlj^ 
determination! That's the thing that is vitaly needed 
todayt My friend, in the army of God there is no room 
for weak-Jj-need, jelly-fish Christians, God wants those 
whose very backbone is made up of determination— a 
deterrfiination to live Christ— exhalt Christ- proclaim 
Christ, and present Christ to men and women whose very 
soul*s salvation depend on Him, , . 

¥ill you with the Apostle Paul say, "I am determined 
*^t to know anything among you, save Jesus Christ, and. 
Him crucified?" 

Selected from Bible Monitor, 19U6. 

The "new birth" implies a newxreaturej- but what 
kind of a creature? One has the same physique after 
the new birth as before. Nevertheless he is a new 
creature. "That which is born of the flesh is flesh, 
and that which is born of the Spirit is spirit," So 
the new creature is a spiritual being,- the "inner ■ 
man," "Born of the water and the Spirit. , ,It is -the 
Spirit that giveth life." There is ,a changed heart, 
or purpose; from an earthly outlook and goal to one 
that is heavenly. It' is a different generation. We 
>3ecome the child of another father. Instead of a son 
of Adam, we become a son of God, "Beloved, now are we 
the sons of God," I Jno.3:2« " many as received 
him, to them gave he power to become the sons of God," 


15U '■' - - THE PILGRIM 


(continued) _ <<. 

For reflect upon the end of each of the preceding 
kings J- how they died the death coimiion to all^ which^ 
if it issued in insensibility, would be a godsend to 
all the Hicked, But since sensation remains to all 
who have ever lived, and eternal punishment is laid 
up (i.e., -for the wicked), see that ye neglect not to 
be convinced, and to hold as your belief, that these 
things are true* For let even necromancj'^, and the 
divinations you practise by immaculate children, and 
the evoking of departed human souls, and those who 
are ' called^ araong the magi. Dream-senders and Assistant- 
spirits (Familiars), and all that is done by those who 
are skilled in such matters — let these persuade you 
that even after death souls are in a state of sensation; 
and those who exe seized and cast about by the spirits^^ 
of the dead, whom all coll daemoniacs or madm.en; and '" 
what you rej^ute as oracles, both of Amphilochus, Dodana, 
Pytho, and as many other such as exist; pjid the opinions 
of yoiu:* authors, Empedocles and Pythagoras, Plato and 
Socrates, and the pit of Homer, and the descent of 
Ulysses to inspect these things, and all that has been 
uttered of a like kind. Such favour as you grant to 
these, grant also to us, who not less but more firmly 
than they believe in God; since we expect to receive 
again oui^ oT-m bodies, though they be dead and cast in- 
to the earth, for we maintain that with God nothing is 

And to any thouglitful person would anything ap- 
pear more incredible, than, if we were not in the body, 
and some one were to say that it was possible that from 
a small drop of human seed bpnes and sinews and flesh -*-* 
be formed into a shape such as we see? For let this 
now be said hypothetically: * if you yourselves were 
not such as you now are, and born of such parents (and 
causes), and one were to shox-j you human seed and a 


THE PILGRE4 .„ 1^5 

picture of a man^ and uere to say xrith confidence that 
from such a substance such a being could be producedj 
would you believe before you saw the actual production? 
-- No one will dai^e to deny (that such a statement would 
stOT'pass belief) * In the same way^ then^ you are now 
incredxilous because you have never seen a dead man rise 
again. But as at first you would not have believed it 
possible that such persons could be produced from the 
small dropj and yet now you see them thus produced^ so 
also judge ye that it is not impossible that the bodies 
of men^ after they have been dissolved^ and like seeds 
resolved into earthy should in God^s appointed time rise 
again and put on incorru.ption. For what power worthy 
of God those imagine who say^ that each thing returns 
to that from "i-jhich it was produced^ and that beyond 
this not even God Himself can do anjrbhing^ we are un- 
able to conceive'; but this^ we see clear ly_j that *they 
could- have become such and produced from such materials^ 
as they now see both themselves and -the whole world to 
"he^ And that it is better to believe even what is im- 
possible to our omi nature and" to men^ than to be mi- 
believing like the rest of the world^ we have leai-nedj 
for we know that oui- Master Jesus Christ said^ that 
"what is inpossible vjith men is possible with God^" 
and, ^'Fear not them that kill you, and after that can 
do no more; but fear Him who after death is able to 
cast both soul and body into hell." And hell is a place 
where those are to be punished who have lived ;wicl-:edly, 
and who do not believe that those things which God.has 
taught us by Christ will come to Dass. 

And the Sibyl and 'Hystaspes said that there should 
be a dissolution by God of things-, corruptible. And the 
philosophers called Stoics teach that even God Himself 
shall be resolved into fire, and they say that the 
world is to be formed anew by. this revolution; but we 
understand that God, the Creator of all things, is 
superior to the things that are to be changed. If, 
therefore, on some points ve teach the same things as '. 
the poets and philosophers whom you honour, and on 
other points are fuller and more divine in our teaching. 


and if we alone afford proof of what we assert, why 
are we unjustly hated more than all, others? For while 
we say that all things have been produced and arranged ^ 
into a world by God^ we shall seera^ to utter the doc* ^ 
trine of Plato; and while ve say that /there will be a 
burning up of all^ we shall seem to utter the doc trine 
of the Stoics:- and XThile we affirm that the souls of 
the wicked^ being endowed with sensation even after. 
deaths are punished, and that those of the good being 
delivered from punishment spend a blessed existence, we 
shall seem to say the same things as the poets and 
philosophers; and while lie maintain that men ought not 
to worship the works of their hands, we say tlie very 
things vjhich have been said by the comic poet Menander, 
and other sirailar writers, for they have declared that 
the TTorkman is greater than the work* 

And when we say also that the Word, who is the 
first-birth of God, was produced without sexual union, 
and that He, Jesu.s Christ, our Teacher, was crucified v^ 
and died, and rose again, and ascended into heaven, we 
propound nothing different from what you believe re- 
garding those whom you esteem sons of Jupiter « For you 
know how many sons your esteemed T'jriters ascribed to 
Jupiter: ilercury, the interpreting word and teaclier 
o/all; AEsculapius, who, though he was a great physi- 
ciaai, was struck by .a thunder -bolt, and so ascended to 
heaven; and Bacchus too, after he had been torn limb 
from limb; and Hercules, when he had committed him- 
self to the flames to escape his toils; and the sons 
of Leda and Dioscuri; and Perseus, son of Daaiae; and 
Bellerophon, who, though sprung from mortals, ^rose to 
heaven on the horse Pegasus, For what shall l say of 
Ariadne, and those who, lil^e her, have been declared to 
be set among the stars? And what of the emperors vjho 
die aiiiong yourselves, whom you deem wortliy of deifi- ^ 
cation, and in whose behalf you produce some one who 
swears he has seen the burning Caesar rise to heaven 
from the funeral pyre? And what kind of deeds are re- 
corded of each of these reputed sons of Jupiter, it is 
: needless to tell to those who already Icnow, This only 


shall be said, that they are written for the advantage 
and encouragement of youthful scholars; for all reckon 
it an honoirrable thing to imitate the gods. But far 
be such a thought concerning the gods frorae^ery well- 
..conditioned soul^ as to believe that Jupiter himself ^ 
• the governor and creator of all things^ iras both a par- 
ricide and the son of a parricide, and that being over- 
come by the love of base and shameful pleasures, he 
came in to Ganymede and those many tromen whom he had 
violated and that his sons did like actions. But, as 
..MB said above, wicked devils perpetrated these things. 
And' we have learned that those only are. deified who 
have lived near to God in holiness and virtue; and we 
believe that those who live mckedly and do not repent 
are punished in, everlasting fire. 

Moreover, the Son of God called Jesus, even if 
only a man by ordinary generation, yet, on account of 
His wisdom^ is worthy to bo called the Son of God; 
>-for all writers call' God the Father of- men and gods, 
' And if we assert that the IJord of God was born of God 
in a peculiear manner, different from, ordinary genera- 
tion, let this, as said above, be no extraordinary thing 
to you, who say that Mercury is the angelic word of God. 
But if any one objects that He was crucjjfied, in this 
also He is on a par -with those reputed sons of Jupiter 
of yours, who suffered as we have now enumerated. Fear 
their sufferings at death are recorded to have been not 
all 'alike, but diverse; so that not even by the peculi- 
arity of His sufferings does He seem to be inferior to 
them; but, on the contrary, as we promised in the pre- 
ceding part of this discourse, we x-iill now prove Him 
superior - or rather have already proved Him to be so - 
for the superior is revealed by His actions. And if 
we even affirm that He was born of a virgin, accept 
this in comraon with what you accept of Perseus* And 
'in that we say that He. made whole the laiTie, the pai-^alytic, 
and those born blind,' ire seem to say whax is very simi- 
lar to the deeds said to have been done by AEsculapius. 

(to be continued) 



It is a raatter of record tliat .the early Christians 
refused even to bear arms/ and that not imtil 30Q' years 
had passed and Christianity was. about to become a state 
religion^ Tras the Christian doctrine .perverted to ac- 
coim.iodate., the ambitions of the ruling powers, who de- 
sired to tur-n the population into a huge fighting' 
machine. The ^'eai^ly fathers" were xmiform in their 
denunciations of wai''* Origen^ ilmbrose, Chrysostom, 
Jerome^ C;/ril, all declaired it to be unlawful for Chris- 
tians to go to war, Justin iiartyr in the second cen- 
tury wrote, "The devil is the author of all war/' to 
^rhich both Fabian and Clement gave assent in terms al- 
most identics-l. C^rprian called it '^a pagan custom, 
'repugnant to the spirit. of the Gospel," Tertulliaai 
wrote, "Our religion teaches that it is better to be 
killed than to kill," and Lactantius declared, "It can 
never be lawfrJ, for a righteous nan to go to wor,- whose 
warfare is: righteousness itself," For two whole cen- ^ 
tiuHes Chrxstians declined to serve in the army as ^^'\ 
being an unlawful profession, and Tertullian bears 
witness that from 170 to 200 A. D. there were no Chris- 
tians in the Roman Legions, They were called "the 
followers of per.ce, who used none of the instruments 
of. war," Even as late as 280 A. D. many Roman soldiers 
becoming converts to Christianity, left the army. Thus 
it is clearly shoTm that not iintil the Christian Church 
* became an arm of the Roman state was it led to forsake 
God and the life of f^iith and become an instruiiicnt of 
deadly strife. Since that time "Christian wai-^," under 
the church's sanction, has added to the world's dis- 
grace. To this all hictory testifies in the Crusades, 
the inquisitions, the mart^a^doms, and the massacres 
of past centuries, up to the present time of gigantic 
fleets and ai-^mies and bloodsoaked battlefields, with 
the millions who have perished by consent and approva,"^;v 
of the Chjristianity of our day. The Church, comraiss- ■ 
ioned to go into all the world and preach the Gospel, 
has preached it with shot and shell and bayonet, and 
T-jith every available weapon in air, on land and on sea. 

THE PILGRD'i l59^ 

The law of Cajjn has usurped the law of Christy and the 
church has lost one of tlie greatest claims^ it had upon 
the hearts and consciences of men^ by leading its fol- 
lowers into the acceptance of war as a glorified and 
sanctified things instead of being a sin against God 

and humanity, 

A selectod article from I9I0 Vindicator. 

The members of The Old Brethren Church of Salida,- 
Calif.j have agreed to hold our love feast on the 5th 
of November. ^ .. 

Opening service 10 o'clock Saturday 3 Communion 
Sat. evening, and meeting the following Lord's Day at 

10 A. M- 

The usual hearty invitation to all of like faith, 
especialy the laboring brethren in the ministry. 

In behalf of the Church, 
Christie R. Cover. 

Brother D.V. Skiles » address has changed from 
53U Garfield Street, to 903 Hively Street, Elkhart , 

METHOD OF BAPTISM:- lihen was sprinkling first used as 
a mode of baptism?- T.J.L- , Modesto. 
ANSIIER:- The rite of baptism by sprinkling or pouring 
is suppoed to have originated either in the second or 
third century and is alluded to in the ~T<rri tings of 
Cyprian,, who gave his opinion that in the case of those 
".ho were sick or unable to endue the rite of immersion, 
it was a lawful baptism. 




"Little by little , through thousands of years , , 
wonderful •knoHledge has been built up and saved for u^ __ 
Great numbers of raen have given their lives for the 
knowledge that we take as a matter of course • The most 
precious msdom that has been given us by the ages is 
our Bible and brave men have mllingly given their 
lives that the Bible might be ^jritten in language that 
everyone understands. 

There was atime when a copy of the Bible was so rare 
and precious that not every village could own one and 
if a church had the Book, it was kept chained. People 
would walk miles to have the privilege of reading for 
a short time from the Book of books. 

Before the days of printing mth type^ the Bible had 
to be >jritten by hand. It took the copjdsts of 
Viycliffe^s Bible ten months to make one copy. Ncw> 
hundreds of copies can be printed in a day with the ^ 
printing press and a copy can be bought for a few ce e 

The Bible was the first book to be printed mth ty>.. _ 
It is now printed in 182 language Sj> and parts of. the 
Bible in 8^7 more. That even the blind might read God's 
message, some part of the Bible in raised letters has 
appeared in fifty-two languages. 

Fortunate are we of today, richer and mser than 
Icings and emperors of old! " 

GElvESXS:- Heans beginnings. This book tells of the 
beginning of the world, and of the first man and woman. 
Their names, were Adam and Eve . , It tells of the first 
little children, Cain and. Abel. It- tells of. l^oah, who 
built, the Ark, and lived in it, during the.'flo.od, and 
of the rainbow of God's promise; of Josep>h' and his 
brothers; of Abraham, who trusted and obeyed God j of 
Isaac and his sons, Jacob and Esau, and how, Jacob's n? 
was changed, to Israel when he wrestled mth an angel 

These are some of the stories told in the first b^ 
of the Bible* Vtoy not read the book of Genesis' during 
the month of August? 


VOL. 2 SEPTEffiER., 19^5 NO. 9 

''Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against fhe soul.* 1 Peter 2:1 1 


Wxo would true valour see 

Let Mm come hither; 
One v7ho will constant be^ 

Come wind^ come weather 
There's no discouragement 
Shall mal<:e him once relent 
His first avowed intent 
To be a pilgrim. 

1/Jho so beset him round 

VJith dismal stories. 
Do but themselves confound- 

His strength the mor^e-is. 
No Lion can him fright 
■He^ll with a giant fight 
But he xd..ll have a right 
To be a pilgrim. 

Hobgoblin nor foul -fiend ' 

Can daiuit his spirit; 
He knows he at the end 

Shall life inherit. 
Then fancies fly away. 
He'll not fear what men say; 
He'll labor night and day 
To be a pilgrim 

-Selected by J, I. Cover. 


THE PILGRIM h a roligiou* mogazine poblished monthly by Daniel 
F, Wolf in the interetti of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 



Among the beautiful words and names in the Holy 
Scriptures, is the word "ZION." It is the object of 
the xiiost exalted and sublime expressions of hope and 
eternal excellency found woven into the language of 
both the Old and New Testament; Scriptures. Like a 
number of other words in the Bible, it has both an 
earthly and heavenly meaning » 

Historicaly, "Zion" was the fortress part of the 
Biblical city, Jerusalem, And in many places in the 
Old Testament the name is used interchangeably with 
Jerusalem. And not infrequently does it indicate the 
inhabitants of Jerusalem and the -v^Lole nation of the 
children of Israel under the rule and reign of the 
dynasty of David, or the kingdom of God upon eartli. 

The word "Zion" first appears first appears in the 
Bible in II Samuel 5: 7> where we learn that it was a 
fortress city^ built upon a mountain of the same name 
(Mt. Zion), It was but a part of the Jerusalem of 
later Bible times and may have been so at the time of 
its capture by King David, or, it may be that, at that 
time, Jerusalem did not extend beyond Mt» Zion. 

The name of the city before it fell into David's 
hands was '»Jebus," (I Chron. 11: 5>) and it v;as on the 
occasion of David being made king over all Israel, 
(II Sam. 5: 1-12 and I Ghron. 11: !-?)> while the 
armies of Israel and Judah were mobilized that David 
ordered an assault upon the "strong/ of Jebus, which 
was tliought by the Jobusites to be impregnable; and 
apparently had been so for about UOO years from the 
time of the Israelitish conquests under Joshua and the 


fall of Jericho. ■ ..... 

Its captiire by David as- king- over all Israel- was 
nearly 700 years- after God met Jacob' and blessed him 
and changed his name to "Israel," And. since the mean- 
ing of the word "Zion" is "City of David" it could not 
be associated with Jacob or Israel, jintil it becalne_ the 
Capitol of David as Iding of Israeli . 

Thus the "Zion" of both the Old and New Testaments 
is inseparably associated with the family and dynasty 
of David, And on the occasion of its introduction into 
the O.T, history of Israel it became a symbol of the 
conquering and ruling irdght of the great King of Israel » 

"/ind David and all Israel went to Jerusalem, which 
is Jebusj where the Jebusitf^s were^ the intiabitaAts of 
the land. And the inhabitants of Jebus said, to David,- 
Thou Shalt not come hitlier. Nevertheless David took- 
the castle of Zion, which is the city of David*..... 
And' David dwelt in the castle; therefore they called 
it the city of David; i.e. Zion. (see marginal reading) 
I Chron. 11: )4-7. 

Zion, therefore, cannot be separated from David and- 
the city or seat of his government, "Yet have I set 
my king upon my holy hill of Zion. I v;ill declare the 
decree: the Lord hath said unto me. Thou art my Sonj 
this day 'have I begotten thee." Psm. 1: 6,7« 

It is the heavenly or redeemed state of Zion idiich 
^ has inspired our title "The Beautiful". 'n^Jhen the Lord 
shall build up Zion, he shall appear in his glory." 
Psm^ 102: l6. For "Zion shall be redeemed Judg- 
ment, and her converts mth righteousness," Isa. 1: 27. 
"Awake, awake; put on thy strength Zion; put on thy 
beautiful garments, Jerusalem, the holy city: for 
henceforth there shall no more come into thee the un- 
circumcised and the unclean." Isa. ^2:1. 

When we say heavenly, we do not understand it as 
being necessary to be some place away from this earth; 
but in the sense of its origin and authority, not of 
where, but , of whom; as the government of God, wheth- 
er on this earth or of the new earth j in the sense as 
Jesus said to Nicodemas, "Except a man be born again 
(from above) he cannot see into the kingdom of God." 


"Miich saith unto Zion^ thy God reigneth." For in the 
great triumph song of Rev, 5i9ilO, it is the redeemed 
who sing_, "Vie shall reign on the earth." 

For the Lord loveth the gates of Zion more than all 
the dwellings of Jacob, Glorious things are spoken of 
thee, city of God,.-... And of Zion it shall be said. 
This and that man was born in her," Psm. 8?: 2-5. 
Here David identifies "Zion" x^ith the "City of God," 
and declares that it is dearer to the heart of God than 
the Jacob or Israel of the wanderings or conquests, 
and also spealces of children being born in her» More- 
over he refused the tabernacle of Joseph, and chose 
not the tribe of EphraiiTi: But chose tiie tribe of Judali, 
the Mt. Zion vjhich he loved," Psm 78: 67,68. "Great 
is the Lord and gratly to be praised in the city of 
our God^ in the mountain of his holiness* Beautiful 
for situation, the joy of the whole earth, is Mt. Zion, 
on the sides of the north, the city of the great king*" 
Psm, U8: 1,2. 

To these prophetic visions in the 0. T., the writer 
of* Heb» 12 seems to point when he says, "But ye are 
come imto Mt, Sion^ and unto the city of the living 
God, the heavenly Jerusalem, and to an innumerable 
company of angels. To the general assembly and chtirch 
of the firstborn, which are written in heaven." 

Thus the prospects of the eternal glory and beauty 
of Zion which the O.T. prophets saw in prophetic vision 
were, the same as were declared by the New Testament 
preachers of the Gospel to be the present, realities 
and future glory of the Church of Jesus Christ, x^ose 
subjects or citiaens include those of the earthly Zion 
but does not consist of them orily, but consists of the 
redeemed of "every kindred, and tongue ^ and people and 
nation" of the earth, "And- hast made us unto o^^r God 
kings and priests: and we shall reign on the earth," 
Rev* 5: 9,10. 

"But Jerusalem x^ich is above is free, x^ich is the 
mother of us all. For it is x^itten^ Rejoice thou 
baarren that bearest not- break forth and cry, thou that 
trairailest not: foi^ the desolate hath many more child^ 
rea than she which hiith an husband." Gal. Ui 26,27* 


These no doubt are the children of Psm. 87> that were 
"born in her," of the Spirit^ or "from above^" 

Thus as the historical "Zion", where David dwelt, 
signified both the place and seat of government of the 
Great King, and also the subjects of his kingdom, so 
the true Zion or City of God is the seat of government 
of the Son of God, (Psm, 2: 6,7*) -^Aio is also the true 
son and heir of the throne of David, and signifies 
both the place and subjects or citizens of his king- 

We believe this to be the Apostle Paul's doctrine 
in Eph, 2: 13-22, "But now in Christ Jesus ye wlio some 
times vjere far off are made nigh by the* blood of Clirist. 
.,,» that he might reconcile both linto God in one body 
by the cross, slain the eniTiity thereby, ,»»For 
through him we both have access by one Spirit imto the 
Father* Now therefore ye are no more strangers and 
foreigners, but fellowcitizens with the saints, and 
of the household of God; And are built upon the foun- 
dation of the apostles and prophets, Jesus Chxdst hiiu- 
self being the chief corner stone; In whom all the 
building fitly framed together groweth unto an holy 
temple in the Lord; In whom ye also are builded to- 
gether for an habitation of God through the Spirit." 

"How that by revelation he riiade known unto me the 
mystery. .• ,VJhich in other ages was not made knoim unto 
the sons of men, as it is now revealed unto his holy 
apostles and prophets by the Spirit; Tliat the Gentiles 
should be fellowheirs , and of the same body, and p^or ^ 
takers of his promise in Clirist by the g ospel.^. >,» 
And to mal<:e all men see what is the fellowship of the 
mystery, which from the beginning of the world hath 
been hid in God, ^lo created all things by Jesus Christ: 
To the intent that now unto the principalities and 
powers in -heavenly places might be knovm by the church 
the manifold wisdom of God, According to the eternal 
purpose which he purposed in Christ Jesus our Lord... 
Of whom the whole faiaily in heaven and earth are named. 

Eph. 3: 3-15. 

We believe that the Apostle is teaching in the 
above text that the Church is God»s demonstration to 


all heavenly beings, his "manifold wisdom'' in piirposiiig 
and bringing about^ through the redemptive work of 
Christj a universal sainthood in one body which is his 
Church, But this fact was hid from other ages and not 
made known until the Atonement was made by Jesus Christ 
and sin removed and the Spirit given, for he says in 
verse 5^ "it is novx revealed ointo his holy apostle and 
prophets by the Spirit," And this universal body 
(the Church) is the whole family in heaven and earth 
named of Jesus C}irist^ who far outnuinber "Jacob and 
his dwellljags" in the Canaan Land, "Glorious things 
are spoken of thee, city of God," "Unto him -be glory 
in the church by Jesus Christ throughout all ages, 
world without end. Amen, Eph, 3: 21, 

Is it any wonder that "God loves the gates of Zion 
more than all the dwellings of Jacob?" 

(To be concluded next 'issue,) 


David A. Skiles. 

* Tha,t there was a beginning in creation is definitely 
so stated in the first words of the first chapter of 
Genesis, and also the first words of the first chapter 
of St. John. That God "WAS" prior to this beginning 
is clearly seen by faith. That the great and funda- 
mental law of cause and effect came into being at this 
point and time is conceivable to the human mind, . 

The existance of the eternal God prior to the begin- 
ning of time and creation must remain outside the realm 
of human coxoprehension. But that GOD IS is not outside 
our comprehension, for every way we look, every source 
of knowledge, and every day we live bears manifold and 
abundant testimony to the excellency, the unlimited 
power of Almighty God. 

Thus believing, should it seem a thing incredible 
that such an one should will, and speak -the earth into 
existance with all the inniHuerable forms of creation 
on it. 


The immutable law in nature that, all things that 
are made must have a rnaker must hold good in all the 
things that man can build as also; in the many things 
he cannot make or create. ^ The ingenuity of man can build 
machines, houses, and various forms of structure, but 
one profound and unalterable fact remains, he can only 
manipulate what God has already made.. He cannot bring 
something out of nothing. Here the excellency of 
Almighty God stands out in bold and. unassailable fact. 

I/Jho but God could put such power within the atom, 
that man has lately discovered and which maybe applied 
to both good and evil, Solomon, the wise man, said, 
Lo this only have I found, that God hath made man/up- 
right, but they have sought out many inventions ^, , 

The fool hath said in his heart. There is,; no God. 
Another class no less foolish make their own ,gods,, and 
worship the works of their own hands. How lifeless, 
how dead such a god, compared to the excellency of jbhe 
Living God. 

The Living, The Eternal God is beautifuly portrayed 
in Isaiah Gh. UO, »>VJho hath measured the waters in tiie 
hollow of his hand, and meted out heaven with a span, 
and comprehended the dust of the earth in a measure, 
and weighed the mountains in scales, and the hills in 
a balance? Eehold the nations are as a drop of a 
bucket, and are counted as the small dust of the bal- 
ance: behold he taketh up the isles as a very small 
thing. Have ye not knovm? have ye not heard? hath 
it not been told you from the beginning? have ye not 
understood from the foundations of the earth? It is 
he. that sitteth upon the circle of the earth, and the 
inhabitants thereof are as grasshoppers j that strotch- 
,eth out the heavens as a curtain, and spreadeth them 
.out as a tent to dwell in: Ttiat bringeth the princes 
•to. no thing! he maketh the judges of the earth as van- 
ity. To whom then will ye liken God? or v/hat likeness' 
will ye compare unto him?'* The same prophet also 
spealces of- "Thus saith the. high .and lofty One that 
inhabiteth eternity, v±iose name is Holyj I dwell in 
the high 'and holy place, with him also that is of a 
contrite and humble spirit, to revive the spirit of 


the hiimble^ and to revive the heart of the contrite 
ones," Isa. 57:l5# "0 Lord our Lord^ how earcellent is 
thy nsone in all the earth •" Psm, 8:1. "For as the 
heavens are higher than the earthy so are my ways 
higher than your ways saith the Lord, " 
■ ' \lho can scan 'the magnitude and import of God ^s 
great plan of the ages consumating in its unspeakable 
glory to his faithful, ones in the eternal realm which 
he alone can, and will bring into being? Who can 
measure the horror, the remorse, the desperation of 
fiery depths of hell that awaits the ones whose service 
and affection in mortal life goes to the Evil One? The 
wages of sin is death, but the gift of God is eternal • 
life through Jesus Christ our Lord» '' 

Dear sinner; Dear youth in Christ:- as -also the 
aged, let us not fail to determine true values, ere it 
be too late. 

The following is a clipping from -a i^iting by one, 
W.W.Orr, who had some realization of the excellency 
of oiir God,— You donH have to be a tiniversity pro- 
fessor with a string of academic degrees to know there 
is a God. The world is literally packed to its farth- 
est edges with convincing and xindeniable evidence of 
God's handiwork, if. you'll open your eyes,. Land and 
sea, bird and beast, xd.nter and summer, day and night, 
mnutia and gigantia form a vast thundering chorus 
demanding honest recognition of an incomparably wise 
and mighty Creator, Look up, look down, look around, 
look anywhere and see evidences of God. Absolutely 
countless blades of grass lift their green fingers in 
silent testimony to their planter, ^tyriad-millions 
of rain drops daily add their soft patter concerning 
His benevolent goodness. Birds that fill our skies 
sing endlessly of His wisdom, fish that fill our seas 
graphically illustrate His infinite power and design. 
Look through mj^croscope or telescope and the answer 
is the same— God is. 

But the crowning evidence is that marvel of all 
creation, mans body. VJhat a perfectly wonderful piece 
of master planning and execution: beautifuly adaptable 
to its envii*onment, symetrical in design, efficient. 


'Intelligent, such is man's -body. Were there no other 
indication of God in the World^ man's body with its 
million marvels would be enough and then some. 

All things did not just happen, but God has planned 
• them caref tdly^ meticulously, exactly. To vdiom does 
the praise belong for such an incomparable mechanism? 
Why it belongs to God, and the man -who refuses to 
acknowledge Him is solemnly declared by God's Book to 
be a fool. 

Paul has reminded us in his letter to the Corinth- 
ians that 'your body is the temple of the Holy Ghost 
,,, therefore glorify God in your body, and in your 
spirit, which are God's.' 

In the light of the foregoing, what gross folly to 
blindly ignore God when heaven and earth is filled 
Tfjith Him. You may ignore friends, scorn laiowledge, 
hate yourself, despise food if you will, but how can 
you disregard God? " ' • 

The above clipping certainly gives credit -where 
credit belongs, and may it be an incentive to our' full 
devotion to * this great and excellent God, 

Rossville, Indiana. 

Selected by 
/lima Garber 

If we look closely, we will find this purpose of 
redemption on on every page of the Book. It begins 
in the first chapter of the Bible in the history of 
the creation of the eartli. Seven days of creation 
are recorded. It begins with a world barren and waste 
and in darkness, which is, of course, a picture of ttie 
sinner, created in God's image, but through sin having 
fallen and lying in utter darlmess. 

The first day records light being created by the 
Word of God. This is symbolic of the regeneration of 
the sinner,_.the iDeginning of his spiritual life 
through the Spirit and the Word* On the second day 
God separated the waters on the earth from the waters 
above the earth; Tliis is the first resiolts of our 

1)46 THE PILGfilM. 

salvation— Separation of earthly things from the heav- 
enly, tlien comes day number three and it records the 
creation of vegetation and friiit^ pointing to the next 
thing in the believer's life, fruit bearing, reproduc- 
tion of its own k:Lnd, which of coxxrse is soul winning. 

On the fourth day the sun, moon, and stars are set 
in heaven to shine upon earth. This speaks of Christ- 
ian testiinony. We too, as believers, are already 
seated in the heavenlies in our position, but vie are 
to shine continualy upon the earth. On the fifth day 
God created the fish and birds. Birds defy the gravity 
of the earth and soar toward heaven, and this apeaks' 
of Christian victory, overcoming the pxiU and gravity 
of the world and eartlily things and living in tlie 
heavenlies.. - 

The sixth day is the creation of cattle and man and 
spealcs of service; and then follows the seventh day 
of rest which is the goal of the believer, perfect rest 
in Him, 

Tliis is the first chapter of the Bible ♦ The first 
creation is a picture of the New. 

Ripon, Calif, 


BY PHILIP SCH/tFF, 1868, . 

From the world of polytheistic religions we pass 
into the sanctuary of monotheism^ from the sunny halls 
.vjhere nature and men are deified, to the solemn temple 
of Jehovah, the only true God, of whose glory all nat- 
vre is but a feeble ray, and who makes the earth his 
footstool. About tvfo thousand years before the birth 
of Christ, God called Abraham, to be the progenitor 
of a nation, which appears amid the idolatry of the 
old world, like an oasis in the desert. *Its history 
from beginning to end is one continuous miracle; and 
its once glorious exaltation, with its dismal fall, 
axid present condition, one of the most overwhelming 
proofs conceivable, of the divinity of Christianity 


and the truth, of ..the Bible. Its historical eminence, 
its pTire knowledge of God, its manifold covenant priv- 
eleges, Israel owed not to its own merit, but solely 
to the sovereign mercy of God, For the Jews were by 
nature, as. Moses -and the prophets often lajnent, the 
most stiff-necked, rebellious, and unthankful nation 
on earth. 

The religion of the Old Testament is specifically 
distinguished from. all the heathen religions in three 
points: (1) It rests on a positive REVELATION of -Jeho- 
vah, exliibiting the progressive steps of his gracious 
condescension to man; whereas Heathenism is the pro- 
duct of fallen human natiu^e, and at best but a' kind 
of instinctive groping after the unloiown Gods- (2) It 
has the only true notion and worship of God, v;ho is 
the foundation of religion; in other words,., it is MONO- 
TI-IEISM MD TEE WORSHIP OF GOD, as opposed' to, polytheism, 
dualism,, and pantheism, and the empty worship of idols 
and of nature: (3) It is PURELY MORAL in its character; 
that is, its whole aira is to glorify God and sanctify 
men; in opposition to the more passive and, in some . 
cases, directly immoral character of the heathen 
mythologies, ¥ith the Greeks religion x-ras more a - , 
matter of fancy and poetical taste; with the Romans, 
a matter of policy and practical utility; but vdth 
the Israelites it was a concern of the heart and will, 
upon which was laid the solemn injunction: "Be ye holy, 
for I am holy,'* ,.Israel bore arelation to the ancient 
heathen nations and religions very much like that of 
conscience,- the invjard voice of God, the law written 
in the heart,- to the individual sinner. It was a 
constant wittness of the truth in the midst of surroun- 
ding wickedness. To maintain this peculiarity and 
keep clear of all pagan admixture, the Jewish nation 
had to be excluded from intercourse with the heathen; 
which was the more necessary on account of its own 
natural propensity to idolatry, God therefore chose 
a people to be his ovm, to be a royal priesthood, a 
living bearer and representive of a pure worship. This 
people was at first comprehended in an IITOIVIDUAL, in 
Abraham, the friend of God, the father of the faithful. 

1)4.8 THE . PILGRIM 

From him sprang the patriarchal FAJfflLI with its exalt- 
ed, childlike piety, its fearless trust in God. 
Through J'bses, Israel became a theocratic STATE which 
maintained an objective conscience; written in its law^ 
living in its prophets. 

Israel had not to develope the idea of beauty, like 
Greece; nor the idea of civil law, like Rome. Her 
laurels are not those of the politician, or the phil- 
osopher, or the artist,. Her office was to preserve 
and unfold, the proper religion of REPENTMCE. Al^ THJi. 
FEAR OF GOD, Hence John the Baptist , the personal 
representative of the ancient covenant, came crying: 
'^Repent!" The Greeks xrho had no proper conception 
either of sin or of holiness, celebrated' a reconcil- 
iation between earth and heaven, between God and man, 
which was altogether premature and proved at last a 
miserable delusion. The Jews, on the other hand, must 
first feel the woes of life, the dreadfulness of sin, 
the awfulness of the divine holiness and justice, and 
thus be brought to see the infinite distance and the 
opposition between the sinner and Jehovah j as the only 
true ground for a reconciliation not imaginary, bvit 
real and permanent. To this end they received, throu- 
gh Hoses, the written law, xdiich sets forth our duty, 
the ideal of morality, far more completely and clearly 
than the natural conscience, and at the same time, in 
the form of express divine coimnand, pr^omising the 
obedient life and happiness, and threatening the trans-^ 
gressor with death and perdition. By this ideal man 
could measure himself j and the more he endeavored 
to conform to; the holy will of God as here expressed, 
the more must he see and painfully feel his inward 
opposition to it. But the law was not merely a tjritten 
letter* It was embodied also in all sorts of institu- 
tions and ceremonies, i/hich as a whole, had a typical 
reference to the future redemption* The dialy sacri- 
ficeiSj especialy, pointed to the absolute sacrifice 
upon the cross; and, as they afforded but a transient 
feeling of reconciliation, they served to keep alive 
continually the need and desire of a full and lasting 
atonement vriLth the holy' and just God, 


The law, therefore, both the decalogue and the cere- 
monial law was on the one hand a hedge about the Jew- 
ish people to keep them frora being poluted by ,the moral 
corruption of the heathen; and on the other, it served 
to awaken in them the knovxledge of sin, (Rom, 3-20), 
and an effort after something beyond itself, a sense 
of the need of salvation, and a yearning after a re- 
deemer from the curse of the law. So far it is, as 
the Apostle Paul calls it, "a schoolmaster to lead to 
Christ," Taken by itself , the lavf would indeed have 
led to despair. But Cxod took care to associate vjith 
it a comforter, an evangelical element, namely PROPHECY, 
xAich ai/alcens hope and trust in the penitent soul. In 
fact, the sweet kernal of promise lies hid even beneath 
the hard shell of the law^ othenrriLse were the law but 
a cruel sport of God with men, a fearful irony upon 
their moral impotence. It were impossible that the 
Creator should lay such earnest demands upon his crea- 
tures, and hang eternal life and death upon obedience, 
without also intending, in his own time, to give th^m 
power to obey. 

PROMISE is the second peculiar element of Judaism, 
which made it a direct preparation for Chiastianityj 
and in this viex-f the Jewish religion may be called the 
religion of THE FUTUIffi, or the the x-^eligion of HOPE. 
The Old Testament gives the clearest evidence of its 
being but a forerunner of llim that should come, and 
humbly points beyond itself to the ifessiah, wiiose shoe- 
latchet it xms not worthy to unloose. This character- 
istic is its fairest ornament, 

Pi^ophecy is properly older tlian the llosaic lawj ^s 
says the Apostle: "The law entered, "(came in by the 
side,) It ifas immediately connected witli the fall,, 
in the Protevangelixm, as it is called, respecting the 
seed of the vjoman which should bruise the serpent's 
head. It is predominant in the patriachal age, where 
piety bears pre-eminently the character of childlike 
faith and trust, and where the consciousness of sin 
does not yet come into full view. But from the time 
of Samuel , foior hundred years after the exodus, and 
nearly eleven centuries before Christ, it passed from 

1^0 THE FILGiilM 

the mere sporadic utterances in- -which it had preyioius- 
ly appeared, into an independent power ^ deposited in 
a formal and permanent prophetic ORDER and OFFICE. 
Thenceforward this prophetic or dey, as the mouth of : 
God ^ the conscience of the state, in some sens.e the 
evangelical Protestantism of the Jewish theocracy, 
kept along uninterruptedly side by side the 
Davldic Kingship and the Livitical priesthood, into 
the Babylonish captivity, and back to the rebuilding 
of the temple J predicting the judgments of God, but 
also his forgiving grace j warning and punishing, but 
also comforting and encouraging j and always cialminat- 
ing in a plainer reference to the coming Messiah, who 
should , deliver Israel and the world out of all their 
troubles ♦ 

The Jews, it is true, conceived of the Messianic 
kingdom as a glorious restoration of the throne of 
David, But the most profound prophets, especially 
Isaiah, in whom all the previous streams of prophecy 
collected themselves to gush forth again more copious- 
ly into the most distant future, announced that siiffer- 
ing, an act of general expiation, was the'-.neqepsary 
prelirrujiary to the establishment of the kingdom of 
glory. The "Servant of God" must first bear the sins 
of the people as a silent sufferer, as the true paschal 
lamb, and make an atonement, not only for a given time 
but forever, with God, the holy Lawgiver. 

The same Isai^ breakes through the confines of 
Jemsh nationality; beholds already, yrLih clearest 
" vision, the absolute universality of the promised 
salvation, in \^o'se light the Gentile also, should wall^ 
and in the bold light of' his hope rests not till he 
reaches new heavens and a new earth... 

Thus Judaism cloaes its development by giving birth 
to Christianity (for "salvation is of the Jews,") and 
ends, with the glorious fulfilment of all the types 
and prophecies from the serpent-bruiser to the lamb 
of God, which taketh ai^ay the sin of the world. But 

-tirfien we behold the condition of the Jews in general at 
the birth of ■ the ,14essiah, we can but view the prepara- 
tion for Christianity as only negative. All was ripe 
•^n7-..destrn.ction and a Saviour was indispenable. 


Hew IS IT? 



"That ye being rooted and grounded in love^ may be 
able to comprehend with all saints what is the bredth 
and lengthy and depth and height 5 And to know the love 
of Christy which passeth knowledge^ that ye might be . 
filled with all the fiainess of God." Eph. 3: 17-19. 
"That we be no more children^ tossed to and fro^ and 
carried, " etc. • , 

. How is it that we cannot bear a little? It might be 
as well now to stop writing awhile on the subject of 
church property, aM look forward to "the mark of the 
prise," There is. great danger of becoioing forgetful. 
It is not an infrequent case for persons to conclude 
they are advancing, because they are not, in their own 
vievj.of the case, actually receding. They do not see 
any outward and visible signs of backsliding. They 
have not fallen into any grevious sin, have bi'ought no 
blot upon their character, nor discredit upon their . 
proffession. They are not conscious of any departure 
from the way of rectitude, and have not fallen from 
their steadfastness j their usual round of duties are 
performed, and they have not subjected themselves, by 
any part of their conduct, to rebuke or censure. 

All this may be so, and yet there may not be much 
advancement in the Christian life. Is it enough to 
stand still on our path? Would it satisfy the man on 
the journey to say, I am not going back? Would this 
prove his advancing? It may be said, and we have al- 
ready said it, that not to advance is to recede. But 
were it not so, surely to stand still is not to go. 
forward. Have ue more knowledge, more holiness, more 
love, more spirituality, than we had? Is .our groxrth, 
at all perceptible, though it be in ever so small a 
degree? Do not compare yourselves with some who are. 
going back, and imagine that in relation to them you 
sre going forward, while you are standing still. Have 
you ever, when traveling in a steam carriage, while 
your own railway train wai3 stopping at a station, and 


another was passing slowly in an opposite direction, 
imagined that it vras your train that was moving? So 
it is in tbiis case. We may be qxiite at rest, and 
while compared with others going back we seem to be 
in motion forward. Some estimate progress by the time 
they have been in motion. Suppose the man on the 
journey had fallen asleep, or loitered away his time, 
and J consulting his watch, v^as to calculate that be- 
cause he left home so many hours since, he must be 
getting on very well. Is there nothing like this in 
some proffessing Christians? It is so many months or 
years since they took up their membership in the church. 
They have been 3.II this vrhile regular attendants on 
public worship, and coinmiinicants at the Lord's table; 
they have heard innumerable sermons, and read a great 
deal of scripture J they have outlived the novelties 
of a religious life, and the ways of God are now fa- 
miliar to them. How can it be doubted, they say, that 
they >dio have been so long on the road are ^advancing? 
Ah, this 'is just calculating progress by time, rather 
than by distance. ■ . 

Be it known to us all, that a professed Christian 
may be long, very long, in standing; yes, and after 
all, it is but standing v/ithout going. A dead stick, 
however long it maj be in the ground, will not grow. 
There be an increase of theocratic krjox^ledge, and of 
ability to talk with fluency upon the subjects of re- 
ligion, and to defend against gainsayers, without any 
corresponding advance in spiritual feeling and holy 

There is a great deal of very intersting matter in 
the Bible, apart from spiritual and vital power as 
God's 'instrument of sanctification. Its history, its 
poetry, its chroriology, its eloquence, its prophecies, 
it;3 pathos— all may "become subjects of study/ with- 
out faith in its doctrines or obedience to its pre- 
cepts^ Thousands and thousands of volumes have been 
written on religion by men who were never under its 
influence or power. Some of the noblest productions 
of sacred science , have issued from the pens of those, 
to whom it is feared, it was all mere theory. Like 

THE PILGRIM . . 1^3 

brilliant lamps ^ they lighted others on their way to 
heaven, but never moved themselves. 

"The righteous shall hold on his way, and he that 
hath clean hands shall wax stronger and stx'onger." Job 
17: 9. Here is not only continuance but advancement, 
"Clean hands" are designed to denote a holy life. 
Among the ancients they were regarded as indicative of 
purity of heart. How full of encouragement is also 
the language of the Prophet Isaiah, kO: 31, "They that 
wait upon the Lord shall renew their strength] they 
shall mount up with wings as eagles; they shall run 
and not be weary; and they shall walk and not faint, " 

This beautiful passage refers primarily, though not 
exclusively, to the Jews in Babylon, and encouraged the 
pious among them to exercise confidence in God*s ability 
and willingness to accomplish his promises, God^s 
promse is a continued supply of grace and strength to 
all who really desire to serve the Lord with integrity 
and simplicity. 

The image of the eagle is a very fine one, and this 
is not the only place where it is employed. The prophet 
alludes to the strength of pinion and of vision poss- 
essad by this noble bird, whereby it ascends to a 
lofty height, untired and undazzled, soaring even above 
the fogs and mists of the lower regions of the air, 
mounting above the very clouds, undeterred by the 
lightning, and floating in the pure azure above. Thus 
shall all who wait upon the Lord rise higher and higher, 
upon the mighty pinions of strong devotion and x^ith tlie 
xmblinking eye of faith, into the regions of heavenly- 
mindedness, shall approach nearer to God, the Sun of 
our spiritual day. 

Brethren and sisters, let us forget the things that 
are behind and press tovxard the mark, for the prize of 
oi:ir high calling of God in Christ Jesus, and after 
continual increase of grace, pray God to grant this 
according to the riches of his mercies through Chi-'ist 

"And the vjork of righteousness shall be peace; and 
the effect of righteousness quietness and assurance 
for ever," Isa, 32: 17. 


^ (continued) 


And that this may now become evident to you- (first- 
ly) that -whatever we assert in conformity witJi what 
has been taught us by Christy and by the prophets who 
preceded him^ are alone true^ and are older than all 
the writers who existedj that we claim to be acknowl^ 
edged^ not because we say the same things as these 
writers said, but because we say true things: and 
(secondly) that Jesus Christ is the only proper Son 
\rf^io has been begotten by God, being His Word and first- 
begotten, and powerj and, becoming man according to 
His vdll. He taught us these things for the conversion 
and restoration of the human race: and (thirdly) that 
before he became a man among men, some, influenced by 
the demons before mentioned, related beforehand, through 
the instrumentality of poets, those circumstances as 
have realy happened, which, having fictitiously devised, 
they narrated, in the same manner as they have caused 
to be fabricated the scandalous reports against us of 
infamous actions, of which there is neither wittness 
nor proof- we shall bring forward the following proof. 


In the first place (we furnish proof), because, 
though we say things siinilar to what the Greeks say, 
we only are hated on account of the name of Christ, 
and though we do no wrong, are put to death as sinners j 
other men in other places worshipping trees and rivers, 
and mice and cats and crocodiles, and many irrational 
animals. Nor are the same animals esteemed by all; 
but in one place one is worshipped, and another in^ 
another, so tliat all are prophaned in the judgment of 
one another, on account of their not worshipping the 
same objects. And this ia the 7 sole accusation you 
bring against us, that we do not reverence the same 
gods as you do, nor offer to the dead libations and the 
savour of fat, and crowns for their statues^, and sacri- 
fices* for you very well know that the same animals are 

THE PILGRD4 - . 1^$ 

■ with some esteemed, gods, with others wild beasts, and 
with others sacrificial victims. 


' And, secondly^ because we- t-dio out of every race of 
men, used to worship Bacchus the son of Semele, and 
Apollo the son of Latona (who in their loves with men 
did such things as it is shamful even to mention), and 
Proserpine and Venus (irAao were maddened with love of 
Adonis, and whose nysteries also you celebrate), or 
Aesculapius, or some one or other of those idio are 
called gods-- have now, through Jesus Christ, learned 
to despise these, though we be threatened death 
for it, and have dedicated ourselves to the unbegotten 
and impassable God; of irjhom we are persuaded that never 
was he goaded by lust of Antiope, or such other women, 
or of Ganymede, nor was rescued by that hundo^ed-handed 
giant ^diose aid was obtained through Thetis, nor was 
anxious on this account that her son Achilles should 
destroy many of the Greeks because of his concubine 
Briseis. Hiose vriio believe these things we pity^ and 
those who invented them we know to be devils. 


imd, tliirdly, because after Christ's aascension into 
heaven the devils put forward certain men who said that 
they themselves were gods; and they were not only not 
persecuted by you, but even aeemed worthy of honours. 
There was a Sainaritan, Simon, a native of the village 
called Gitto, who in the reign of Claudius Caesar, and 
in your royal city of Rome, did mighty acts of magic, 
by virtue of the art of the devils operating in him. 
He was considered a god, and as a god was honoured by 
youwith a statue, which statue was erected on the river 
Tiber, between the two bridges and bore this inscrip- 
tion in the language of Rome:- 

"Simoni Deo Sancto," 

t'To Sijnon the holy God," 
And aliTOst all the Samaritans and a few even of other 
nations, worship him, and acknowledge him as the first 
god; and a womanHelena, who went about with him at tliat 
tme and had formerly been a prostitute, they say 


is the first idea generated by him. And a man, 'Meander^ 
also a Samaritanj of the town Capparetaea, a disciple 
of Simon and inspired by devils we know to have deceiv- 
ed many vjhile he was in Antioch by his magical art. 
He persuaded those who adhered, to him that they should 
never die, and even now there are some living who\hold 
this opinion of his# And there is l^Iarcion, a man of 
Pontus, vjho is even at this day alive, and teaching his 
disciples to believe in some other God greater than the 
Creator, And he by the aid of the devils has caused 
many of every nation to speak blasphemies, and to deny 
that God is the maker of this universe, and to assert 
that some other being, greater than He, has done greter 
works. All who take their opinions from these men are 
as we said beforecalled Cliristians; just as also those 
who do not agree with the philosophers in theii-* doct- 
rines, have yet in common vjith them the name of phil- 
osophers given to them. And whether they perpetrate 
those fabulous and shameful deeds (vrhich were commonly 
charged against the Christians) - the upsetting of the 
lamp, and promiscuous intercourse, and eating hui'aan 
flesh- we know notj but we do know that they are neith- 
er persecuted nor put to death by you, at least on ,. 
account of their opinions. But I have a treatise 
against all the heresies tlaat have existed already 
composed, which, if you to read it, I will give 


But as for us we have been taught that to expose 
newly-born children is the part of wicked men^ and 
this we have been taught lest we shoxild do any one an 
injury ^d lest we shuold sin against God, first, be- 
cause we see that almost all so exposed (not only the 
girls but also the males) are brought up to prostitu- 
tion. And as the ancients are said to have reared 
herds of oxen^ or goats, or sheep, or grazing horses, 
so now we see you rear children only for this shameful 
usej and for this pollution a multitude : of females 
and hermaphrodites, and those who commit unmentionable 
iniquities, are found in every nation. And you receve 
the hir*e of these, and duty and taxes from them, whom 


you ought to exterminate from your realm. And anyvjho 
uses such persons, beside the godless and imfamous and 
jjnpure intercourse, may possibly be having intercourse 
with his own child, or relative, or brother. And there 
are some who prostitute even their own children and . 
vdves, and some are openly mutilated for the p-urpose 
of sodomyj (Let the reader compare these terrible 
crimes mth Rom» 1:21-32, Ed.) and they refer these 
mysteries to the mother of the gods, and along with 
each of those tAom you esteem gods there is painted 
a serpent, a great symbol of mystery. Indeed the 
things which you do openly and with applause, as if 
the divine light v/ere overturned and extinguished, 
these you lay to our charge; which in truth does no 
harm to us who shrink from doing any such things, but 
only to tiiose ^^rho do them and bear false wittness 
against us. 


For among us the prince of the mcked spirits is 
called the serpent, and Satan, and the devil, as you 
can learn by looking into our \^iritings. And that he 
would be sent into the fire with his hosts, and the 
man who follow him, and would be punished for an end- 
less duration, Clu?ist foretold, 'For the reason why 
God has delayed to do this, is his regard for the 
human race. For He forelcnows that some are to be saved 
by repentance, and some even that are perhaps not yet 
born. In the beginning He made the human race with 
the power of thought and of choosing the truth and 
doing right, so that all men are vdthout excuse before 
God; for they have been born rational and contemplative. 
And if anyone disbelieves that God cares for these 
things, (for the salvation of men), he vail thereby 
either insinuate that God does not exist or he will 
assert that though He exists He delights in vice, or 
exists like a stone and that neither virtue nor vice 
are anything, but only in the opinion of men these 
things are reckoned good or evil. And this is the 
greatest profanity and wickedness, 

(To be continued). 



Life is a school^ and its lessons 

Begin at a mother's kneej 
And only life shall determine, 

I'fliat the restilts of the school shall be« 
The school has its intermissions. 

Recesses and vacation days; 
The curriculum^ we call experience , 

And the school goes on always, 

Sometijnes in this s.chool, the lessons 

Are tedious and hard to learn; 
And our tears fall on the pages. 

And our hearts within us burn. 
And some of ovir lessons we finish. 

While others are never done; 
But the school goes ever onward. 

From the morn till setting sun. 

In this school of life, the scholar 

Ne'er gets to old to learn, - 
Vihenever he quits learning. 

He quits the school in turn. 
He shoiild always prepare his lessons, / 

Before he stops to play; 
Todayj tomorrow^ and ever. 

Until the closing day. 

In this school of life there are truants^ 

And though they may run ax^ay. 
They must come back for chastisement. 

Before the closing day. 
Disobedience must be punished; 

Tlie pupils must keep the rule; 
For discipline and good order 

Must triumph in this school, . 

. - Selected by Myron J, Kinsley, 



Rossville, Indiana J September 17i 1955, at 
the Old Erethren's meeting hoiise, 2 J miles 
southwest of Rossville, 

With the members at Maple Ontario, Sept. 25. 

Salida, California, November 5 • 

Apparently some nxxmbers of the Pilgrim are 
still being lost in the rn^il. If you do 
not receive yoiar copy by the middle of ihe 
month we will be glad to have you notify us 
so another caii be sent. 

The first Bretliren ChTirch was organised in America 
Christmas day, 1723, Six: persons i^ra baptized the 
saiae day, and a communion was held v/ith a membership 
of 23. By 1775 their nu3:iiber was estimated by Morgan 
Edwards to be about 800, and in the next 50 years 
they were estimated to have doubled. in number to about 
1600. to i860 tliey v/ere estimated to be 20,000, and 
by the time of the 1881 division in the brottierhood 
they were estijiiated at sixty thousand, 

It has been exhibited in the streets of our city, 
Dayton^ and a brilliant light it produces. Great 
economy is claimed for it, and if so it may not be long 
until it may be enjoyed in the country as well as in 
the city. 

The Portable Electric Light Co., 22 V/ater St, Boston, 
are now manufacturing and offering to the public for 
(jl5.00, a lighting apparatus for home or office use. 
It is said to occupy a space of but five inches, weighs 
but five pounds, is complete in itself, and can be 
carried from one room to another. 




In our last issue we introduced the GENESIS of 
the Bible, In it God created^ in six daySj a world 
of order and life, out of darkness and chaos, by the 
authority of his Word, (for^God said,") and the power 
of. his Spirit, for the Spirit of God "Moved" (brooded, 
or operated) upon the waters, 

Man was inade in the image of God and given domin- 
ion over the earth, Satan enters; and thus begins 
the "wars of the world," Satan conspires to defeat 
God>s kingdon on earth, and God prepares to redeem 
the man whom he had made from the fall because of sin. 

Genesis ends with the people of God in slavery in 
Egypt, which was a type of the first fall in Eden, 
and preparation being made for their redemption, or 

"The name EXODUS means "a going^out," and refers 
to the wandering of the Israelites, vjho went out from 
Egypt, where they were slaves, to the land God proirds- 
ed dhould be theirs. This book tells the story of 
Moses who when he was a baby three months old was 
hidden in a basket boat by his- mother and rescued. by 
the daxighter of Pharaoh, It was Moses who, when a 
man, led the Israelites out of Egypt, Those great 
laws called the "Ten CommandiTients are to be found in 
the twentieth chapter of Exodus." ^ 

How long did it take to reach the Canaan Land? 

IJhat food did they have in the desert? 

How did they obtain water? 

"What wonderful manifestation on Moses face 

show that he had been with God? 
How could the Children of Israel cross the Red sea? 
l^at caused the burning bush in the desert? 
Miy could not Moses enter the Canaan Land? 
VJho was the oldest of Moses and Aaron? and who 

was their sister? Was she older or younger 

than her brothers? 
How old was Moses when they left Egypt? and how 
old was he when he died? 


VOL. 2 OCTO BER, 195g NO . 10 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 1 Peter 2:1 1 


The Rainbow Promise is so bright 
\tith dainty hues -that clazale the sight. 
And caiise the mind to flee avjay 
And find a niche in this display. 

The RainboH Glory graces the sky 

With Halo descended from on high. 

And paints a picture of Love's duration 

VJhich the Rainbow gives as confirmation. 

The Rainbow's Ai^ch is like a portal 
To things on high that are immortal. 
This gracious grandeur is so rare 
Because the Ilaster placed it there. 

The Rainbow's echo is sweet and low. 
As a timbre of music comes the flov/ 
To lift the mind by pror.iise sin-'e 
VJhich silent x-jords with love endiore. 

-Melvin Eugene Garber. 

162 THl^, PIIi}RD-l 

THE PILGRIM is a rellgJoui magazine published monthly by Daniel 
F, Wolf in the interests of the members of The Old Brethren Church. 
Sub$cription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


Our Bible dictionarj^ cays, Sion (as fomid in the 
New Testaiaent) is 'Lhe Greek spelling for "Zion^' in 
the Old Testament 3 and this is clearly indicated in 
the Bible itself by a comparison of the folloxjing Old 
and Nev7 Testament scriptures: St» Joim 12:1b' - Zech.^, 
9:9, I i'etor 2:6, Rom. 9:33 - Isa, 28:l6, 8:114, Psm., 
118:22 and Heb., 12:22 - Psnu, ^8:2. 

In our quotations from Eph., first and second chap- 
ters, as also in the book of Hcbrex^s and other places 
in the Bible, ve liave found sorao additional woi'ds and 
names which seem to be relevant to our subject and so 
nearly synonimous vrith "Zion" and "City of Ood" that 
vje cannot tell wherein they differ 3 -Indeed in the 
ultimate all seem to be one and the same. These words 
and HEAVELILI JERU3AL]'i]H;-all seem to relate in some way 
to »»Zion" and "City of GodJ» Eph. 5 indicates that 
the Church is tlie Bride and xd.fe of Christ and Rev. 
21:9,10 speaks of THE HOLY JERUSALEH as being the 

Vie have already stated that "Zion" indicates both 
the place and the intiabitants of the "City of God," 
This should not be too diff iciLlt for us to understand 
as we use the saiiie method of exi^ression :Ln our time 
in speaking of our modern cities, as ^^re sometimes 
spea]-: of a city by name, meaning strictly the place 
or location; again we speak of a city in a personal 
vajy describing the character of the people in it; 
or we may speal: of a city by name, refer ing to its 
official acts or government, as the city made certain 


laws or issued proclaJJiiations. 

Therefore keeping in mind that "Zion»' means »»City 
of David, '» and David himself calls it "City of God,*' 
we turn again to II Sam., 7:31, where, after David had 
conquered the city and called it Zion, he built for 
himself a palace; gp^^^g^ it came into ^^^^ -^^^^ 
build a T&JPm fbr a /dwelling place, or "HABITATION 
OF GOD." For until that time God dwelt with them only 
in a tent, or Tabernacle, x^hich was reminiscent of the 
"wanderings. And when David proposed to build "AM 
HOUSE" for God, God said to him tlxrough the prophet 
Nathan, "Also the lord telleth thee that He villi build 
t hee an house. >.« And house tmd thy kingdom shall 

be established forever before thti^ e t thy th rone shall__ 

be "established forever . " 

It was no doubt the prospect of this "house" vxhich 
inspired David to say, "Glorious things are spoken of 
thee, city of God," 

\Ie are told in the Scriptures that Abraliam, to x-jhom 
the promise was made that he should be the "heir of the 
vforld," sojourned in the land of promise, "dwelling in 
tents with Isaac and Jacob^ the heirs with him of the 
same prondse: For he looked for a city which hath foun- 
dations, whose builder and maker is God." Heb. 11: 9,10* 
These may ha\^3 been some of "the dwellings of Jacob," 
but the "Gates of Zion" is the object of greater love, 
"For beheld I lay in Zion for a fomidation a stone, a 
tried stone, a precious corner stone, a sure foundation: 
he that believeth shall not mal<:e haste." Isa. 28: I6, 

Certainly Zion could never be built mthout a foun- 
dation, neither could a sure f oiuidation bq layed mth- 
out a corner stone. This is >Aiy Jesus said to the 
rulers of the Jews, "The stone vjhich the builders re- 
jectedj the same is become the head of the coi^ner: 
this is the Lord's doing and it is marvelous in our 
eyes? Therefore say I unto you, TKL: KINGDOM OF IGOD 
ING FORTH THE FRUITS THEREOF." Acts. U:ll says, "This 
is the stone that was set at nought of you builders^ 
which is become the head of the corner. Neither is 
there salvation in any other," 

I6i4 TiiE PILGKIiu 

"iUici are built upon the foundation of the apostles 
and prophets, Jesus Christ himself being the chief 
corner stone j In iriiom all the BUIIJ3ING fitly framed - 
together groweth into an HOLY Tia4PLE in the Lord; In 
Tjhom ye also are builded for an HABITATION OF GOD 
tlirough the Spirit.*' Eph. 2: 20-22. "To whom coniing 
as unto a living stone, disallowed indeed of men, but 
chosen of God, and precious. Ye also, as lively stones, 
are built up A SPIRITUAL HOUSE, an holy priesthood, to 
offer up spiritual sacrifices, acceptable to God by 
Jesus Clirist. lihGrefore also it is contained in the 
Scriptm^e, Behold I lay in Sion a chief corner stone, 
elect, precious: and he that believeth-.on hiia shall 
not be confounded." In tliis passage Peter definitely 
relates the Zion of Isa. 28: 16 to the SPEITUAL HOUSE. 
no doubt bearing in mind what Jesus had said to him 
in liatt, 16:18, "And I say unto thee, that thou art 
Peter (a stone) and upon this rock (Clirist) I will 
build my CHURCH j and the gates of hell shall not pre- 
vail against it. And I irill give unto thee the keys 
to the kingdom of heaven: (Let it be remembered hei'e 
that Jesus told the rulers of the Jex'j's in hatt, 21, 
"Therefore, the kingdom of God shall be taken from you, 
and given to a nation bringing forth the fruits there- 
of.") and vj-hat soever thou shalt bind on earth shall be 
bound in heaven: and vjiiatsoever thou shalt loose on 
earth shall be loosed in heaven." 

Here Jesus seems to tell Peter that he (Jesus) is 
the rock and foundation stone of Isa. 28: 16, x-fhich 
is layed in Zion^ but that Peter vrould be the chief 
or the forei7ian of the builders^ under his Lord, tlie 
i. aster Builder. How well qualified' then was Peter to 
say, "Ye also as lively stones ai'-e built up an spirit- 
ual house, etc; and verse 10, "Miich in times past were 
not a people^ but are novj the people of God." 

Heb. 3: ^-6 says, "ijid Moses verily was faithful in 
all his house, as a servant, for a testi mony of those 
tilings which were to b e spoke n after; But Chidst as 
a son over his o\m house; VJIIOSE HOUSE APJC Iffi, if xfe 
hold fast the confidence and rejoicing of the hope 
firm unto the end," 


"Behold the man whose name is the BRAICH5 and he 
shall grow up out of his place ^ and he shall build the 
temple of the Lord: even he shall build the temple of 
the Lord." Zech. 6: 12. 

How significant is this prophecy of Zechariah when 
we remember that when David would have built a temple^ 
or HOUSE for God to dwell in^ he was not permitted to 
do 30^ but God said to hij^i that he would build David 
an "HOUSE" that should be "established forever." For 
this "BPJlNCH" can be none other than Jesus Christ the 
son of David which was also the "Chief cox^ner Stone" 
layed in Zion, and the "Rock" upon which Jesus said^ 
"I x-d,ll build mj^ Chiurch." "In vfhora also ve are builded 
for an habitation of God through the Spirit." This 
most surely must be the HOUSE not made with hands. 
"For YE oxe the TS'iPLS OF THE LIVIIIG GOD; as God hath 
saidj I will DIjELL' IN TKli'i^ and vjalk in themj and I 
will be their God and they shall be my people." 

Thus the Chiurch of Christy which we are told in the 
5th chapter of Enh.- is the object of his supreme lovc^ 
5Cori!3 to be the sar.ic as the "kount Sion and city of 
tho living God^ and Church of the firstborn^ of Heb. 
12; the HOUSE of Heb. 3: b; the HOLY TEi4PI£ of Eph. 
2: 21; and tha SPIRITUAL HOUSE of I Peter 2:Sl and 
all seems to answer to the beautiful ^ gloriiiedj and 
redeemed "Zion" of the Psalms and the prophets of the 
Old Testament. 

GLORIOUS thinp:s of thee are spoken, 

Zion, city of our God! 
He whose word can not be broken^ 

Form*d thee for his own abode. 
On the rock of ages founded ^ 

\\lhat can shake thy sure repose? 
With salvation^.^ vrall surrounded , 

Thou mayest smile at all thy foes. 




by " , ■ ■ ; 

David A« Skiles 

In the above vre have a trinity which V7hen combined 
into one force constitutes perhaps a power vjithout para- 
lell ajaong the poses.sions that God has put v/ithin the 
reach of the sons and daughters of man, 

VJliile they seemingly are three distinct qualities^ 
yet they are so interrelated and intertwined vrith each 
other that neither of itself could be whole and entire 
when isolated from the others. 

They are so beautifully compatable to each other 
even as the Trinity in the Godtiead. The Father^ the 
Son^ and the Holy Spii^it are tliree yet one. One in 
design and purpose ^ yet tliree in the execution of that 
design and pui^pose. 

We must concede that there are two kinds of wisdom 
in the world. That that is from above^ and th^t that 
is earthly. Their respective qualities ai^e perhaps as 
diverse or unequal as the heavens are high above the 

V/isdora is the power to determine between good and 
evilj to choose the good and reject the evil, to choose 
that that is of value, even great value, and reject 
that that is inferior or worthless. 

It is evident that there are worldly \j±ze men trho 
reach the height of earthly ambitions such as wealth, 
fame and the sensual glory they may bring, but the in- 
spii^ed apo^rlle Paul in I Cor, 3 '-19 declares that "the 
wisdom of this world is foolishness with God," and 
further, that "Tlie Lord knoweth the thoughts of the 
x^jise, tnat they ai^e vain," 

- ' But the wisdom of our title is that vrisdom that is 
from above which the apostle Jaraes says is first pure, 
then peaceable, gentle, and easy to be entreated, full 
01 mercy and good fruits, mthout partiality, and ; 
out hjiDocrisy, It vras this wisdom that moved tlie men 
of tlie East to follow the star* that led them to the 
baoe of Bethlehem that was born to redeem v/retched 


humanity, also his name was to be called Wonderfull, 
Coxmsellor, the wighty God, the Everlasting Father, 
the Prince of Peace, and of whose government and peace 
there should be no end. It is this wisdom that has been, 
and will be the incentive to the oil gatherxng Virgins 
which will illtuTiinate the door-iiay into the iiai^riage 
Feast, the greatest event of all time. 

How wonderful and gracious the privilege that this 
wisdom can be had from God for them who ask^in faith. 
"J£ any of you lack wisdom, let him ask of God, that 
giveth to all men liberally, and upbraideth notj and it 
shall be given," . ., 

The wisdom of God in the human breast however suIj- 
lime, however precious and essential can not reach its 
fullness untill it has found its viay through the re- 
generation aiid baptism of the Holy Ghost, the Holy 
Spii"it of God, of xjhich John the Baptist said, "one 
mi'^htier than I cometh, the latchct of wiose shoes I 
an'not wcrtlv^r to unloose: he shall baptize you x-iith 
the Holy Ghost and with fire:". The office of the Holy 
Spirit is- to lea-d, guide and coroiort the born again 
"child of God Through every avenue of righteousness as 
revealed in His Word. Jesus said, "the words that I 
speak imto you, they are spirit,' and they are life," 

All spia^its that ai-e contradictory to the IJord are 
not of God. How good was the desire of king David, 
Ps, 51:10, "Create in me a clean heart Godj and renew 
a right spirit vrithin me," If any man have not^ the _ 
Spirit of Christ he is none of his. Gome Holy Spii^it, 
heavenly dove, witli all thy quickening powers. 

The thir-d element or condition of our title is the 
first named fruit of the Spirit, G al. $:22, which is 
Love, and this quality is perhaps the crovming one m _ 
the christian religion. The apostle peter ml Pet. 14:0 
says, "Above all things have fervent ch-^ity (love) 
among yourselves: for charity shall cover the multitude 
of sins." "He that hath my commandiiients, and keepeth 
them, he it is that loveth me:" John lli:21. For this 
is the love of God that vre keep his coi.imand-aents . King 
Solomon has said, "Love is as strong as death. Jea.lousy 
cruel as the ?rave." Death cou3.d not rob the raartirr 


from his love of God. Only the love of God can actuate 
one to feed his enemy, or give him "Love is the 
sweetest bud that blows, Its beauty never dies. On ■ 
earth among the saints it grows, ilnd RIPEKS IN THE 
SKIES." Perfect love casteth out fear. Perfect love 
fills every demand of the Law. "May love that Shining 
grace, O're all my powers preside. Direct my thoughts ^ 
suggest my \TOrds, And every action ^uide." 

So here we have three Ccordinal qualities in the' ■ 
religion of Jesus Christ. The VJisdom, the Spirit and 
the Love of God. These three blended into one malce one 
gracious, true and perfect VJIiOLE. True rich es. 

Rossville, Ind. 


The world, of which the devil is the ruler, or the 
prince of its power, is one of the triumvirate of evil 
forces with which i^e have conflict, A good many people 
do not understand what we m^ean by world, ,Gal, 1:U 
speaks of Jesus Christ,, who gave Himself for our sins 
that He might deliver us from this present, evil vjorld. 
That is the time world. In I John 2:1!^'-17 we have 
these words: "Love not the vorld, neither the things 
that are in the world. If any man love the world ^ the 
love of the Father is not in him# For all that is in 
the world, the lust of the flesh, and the lust of the 
eyes, and the pride of life, is not of the Father, but 
is of the world. And the world passeth ai^ay, and the 
lust thereof: but he that doeth the will of God abide "bh 
for ever." "Ye adulterers and adulteresses (speaking 
of spiritual adulterers and adulteresses), knox^ ye not 
that the friendship of the world is eniiiity with God? 
Whosoever' therefore will be a friend of the world, is 
the' enemy of God" (James kih)* In John 1^:18, 19> Jesus 
says, '"If the world hate you, ye know that it hated me 
before it hated you. If ye were of the world, the world 
would love his own: but because ye btq not of the world, 
but I have chosen you out of the world, therefore the 
world hateth you," 


There are four Gr^ek words in the New Testaunent 
t*ranslated world. These refer to the matter world ^ to 
the creative world^ to the inhabited world^ and to the 
time world,* There are, aspects of all of these referred 
to in the Scriptures, But you do not have to be devi- 
lish to b^ worldly. You can be very good and still be 
very worldly, Worldliness and wickedness ai^e not syno- 
* nymous terms, A worldly life is wroni^^ but not because 
it is blasphemous _,' impure, untrue, unjust, or dishonest, 
but simply because it is taken up entirely with things 
of time, material, and sense. To be worldly and be an 
enemy of God is not to be a man of vice, but to be occu- 
pied with farming, business, law, medicine, ai^t, music, 
culture-vrith things that are good in themselves, but 
v:hicli take the jjlace of God in the lives of men, 

vJhat do I mean by taking the place of God? I' mean 
that thing to which you give your first allegiance, 
which is the ci'iterla for all youi' actions aiid for the 
decisions which you make in life. That becomes a god 
to you. There are a good many people who allow their 
business, theii* fainrdng, their practice, or vihatever it 
may be, to be tlie greatest thing in theij:^ lives. It is 
that which dominates, rliles, deLG;i:^mines tlieir life and 
the course of action which they take. All of these 
things which I mentioned pas:;: away; they aj^e transient. 
Honor, place, position, vj-ealth- these are not satisfying, 
but are the things which we as Christians turn ao>m as 
totally unworthy for our first allegiance, and it is 
because of this tliat we ai^e "so very often mis andor stood, 
and people turn against true Christians, 

Uliat sllould be the Christian's attitude toirai'^d the 
world and worldliness? xou say, '*ivell, doesn't the 
Bible say-For God so loved the wor].d tliat He, gave Mis 
only begotten Son to die for it?" les, my friend. 
But that is the inhabited, world, it is the world of men, 
whom Jesus came to die for and whom. God is calling to- 
day. But Jesus also said that the world would hate us 
just as it hated Him, Vflio were the people in Jesus' 
day that hated' Him? Were they not the religious people, 
the men of wealtli, the men of position, the men of cul- 
ture? The common people heard Him gladly, but there 

170 TliE PILGRm 

were a good many folks and people of good repute who 
despised Jesus because He' interfered with the things 
they thought were most important in life. 

The Apostle John says^ Don't love the world^ the 
lust of the eye, the splendor of . wealth, the lust of the 
flesh, that appetite and desire of the human body. 
Don't love the pride of life, that axabitious predoi.ii- 
nant attitude of life. All these attractions the world 
has but they are also all that it has. They are snares 
because they captivate and deceive. The Christian seeks 
the spiritual, and permanent, the rea3.; but the worlds 
ling starves his higher nature. He gives all of his 
attention to this life that perishes and none to the 
life beyond. This is the unspeakable folly, the x^rrong, 
the crime of worldliness. But here is the great con- 
flict too. The best the world has-business, art, family, 
culture, and many other things-the Christian recognizes, 
but refuses to become subject to, and therefore the 
conflicts and the misunderstandings. 

You remeimber that the Bible tells us in the Book 
of Matthev/ that the Pharisees said that Jesus cast out 
devils by the prince of devils, Bealzebub, But on the 
other side is Jesus' own mother Mary, and Mary's oxm 
children, the half brothers and sisters of Jesus, and 
otiiers the Bible tells us about. Mary had a least five 
boys, one conceived by the Holy Ghost, four by Joseph. 
These latter came also one day when Jesus was teaching, 
IJe have it in Matthew 12. They stood outside the crowd, 
Jesus had been occupied vrith preaching, teaching, and 
healing that He didn't even have enough time to eat,, and 
no doubt His mother and half brothers stood outside 
and said, '^This Jesus-is going too far, A man shouldn't 
be so occupied th£\t he doesn't have time to eat, es- 
pecially vjith things like healing other people and with 
preaching and teaching," So they stood outside and 
• said, "You tell Jesus we vrould like to have Him come 
out here." KTien Jesus got the message He looked around 
at the people He was teaching and said, "Wbo is my 
mother? and X'jho are my brethren? For whosoever shall 
do the will of- my Father which is in heaven, the saSae 
is my brother, and lister j and mother," Then some 


people said^ "Isn't Jesus foolish? He suffered from 
His own brothers because of that." The Bible says His 
brothers didn't even believe on Him, Here Jesus suf- 
fered from the i^jorldliness of His own family. 

Plow do we overcome this world that is all about 
us? Jesus told His disciples in John l6j "In the x-jorld 
ye shall have tribulation; but be of good cheer j I have 
overcome the world," He said that the night before Ho 
was crucified^, and He was telling His disciples^ ' "I have 
shoxm you how to place first things first. I have not 
permitted tne things of time and. sense^ these transient 
things J to get between me and the will of my Father." 
I John ^:k says^ "Whatsoever is born of God overcometh 
the vjorldj" and II Cor, k'3y h says, "If our gospel be 
hid, it is hid to them thaL are lost: in v/hom the god 
of this x^rorld hath blj.nded the minds of them I'jhich be- 
lieve not, lest the light of the glorious gospel of 
Christ, who is the image of Godj shoun.d shine unto them. " 

Do you know that this devil who runs the vrorld to- 
day is a tremendous deceiver? He snares people by 
blinding their ejes so they can't see anything but the 
vrealth of the world, its honor and position. Our vision 
must be kept open. The sensuous leads to the sensual. 
The sensuous means that which appeals to the senses 
and to the emotions, and the sensual is the abuse or 
excess of the sensuous. The world of business and cul- 
ture appeals to that which satisfies the five senses* 
Things to see, things to hear, things to feel, things 
to smell, things to taste, that's what the business 
V7orld provides for us. These lead to the sensual, the 
firing of the passions of greed, iijimoral^ty, hate, and 
of vice,. 

Take Absalom for example. You rem.cmber that son 
of David with the long haii^. He saw his father's glory. 
He thought on it until he determined in his o\m heart 
he was going to be Uie king and depose his father. 
There was tliat man Achan, who saw a goodly Babylonish 
garment and a wedge of gold. He looked at it, and his 
senses were fired with a desii-^e to steal and take that 
which didn't belong to him. Remember what it meant to 
the nation of Israeli There was Ahab, who looked out 


one day and saw Naboth^s beautiful piece of property 
right outside his castle^ Hedecidea he wanted it for- 
love^ or m6ney, or death, or whatever. But Naboth 
couldn^t sell it. Jezebel said, "I'll get it for you J' 
She killed Naboth and took over the vineyard. Then . . 
David, that great man of Israel, a man after God's 
own heart, looked with his eyes and saw a beautiful 
woman and determined that he was going to have her for 
his wife. He' had to kil Uriah to try to cover his cove- 

' How about i^ouj, my friend? Are you allowing these 
temporary things, these things that may be good in 
tJiemselves, to take you to a grave and eternity un- 

. Over a church in Eiixope there are these words be- 
side a vjreath of flowers: "All that T)leases is but. 
for a moment." Beside a crown of thorns, "All that 
troubles is but for a moment," arid a plain inscription 
says, "Nothing is importa.nt but that which is eternal." 
Are you allowing the things that are temporary to en- 
slave you? Are they your god? Do you give yourself 
to hunting pleasure, to reading pleasure, or to busi- 
ness instead of going to chui'ch? Vfon»t you go to church 
and give God a chance in your life? Read the Bible. 
Be fair with yourself and vxith your God. 

Selected from Gospel Herald,. 195U 


"Let this mind be in you, which was also in Christ 
Jesus" (Pjil. 2:5). . 

Vfe hear so much about "heart" religion. Many 
sects make this theix clarion call., Certain periodi- 
cals- are jamiaed with declarations upholding the idea. 
Some radio pulpiteers shout their challenge over the . 
ether waves so authoritatively that one would think real 
Christian experience has no relationship with knowledge 
of the Scrip tui^es. One made so bold as to declare that 
head knowledge has x\Fhatsoever to do irith sal- 
vation, and that if some people were to lose their 



heads (by an act of severance) their religion would be 
all gone and there would be no hope for that soul throug- 
hout eternity. 

Let us exairiine the factual interpretation of the 
Word on this matter. First we should recognize the fact 
that "Not every one that saith..Lord^ Lord/' is on spea- 
i king terms with the Lord, - It is true that some people 

can quote Scripture XTiithout being in the least concerned 
about its meaning. It is one thing to search the Scrip- 
tures to "prove" an ai^gument or to substantiate some 
biased opinion; but it is quite another to "Study to 
shew thyself approved unto God. • .rightly dividing the - 
vjord of truth." It is the seeker .al'ter Truth with whom 
we are concerned novj. It is not possible to bypass the 
mind (or head) while filling the heart vJith fiill Chris- 
tian testimony and experience » ': .. 

As a man thinketh^ so is he« It is so with every- 
thing we say or do. The old time-worn^ alibi ^ "I spoke 
before I thought^ " or "I acted before I thought^ " is 
totally false. There is not the flick of an eyelash 
but what is first telegraphed from the mind. Not a 
syllable but what it is first framed in the head. 
Proximity with evil and a seared conscience may leave 
us prey to words and deeds which cause belated remorse; 
but if there had been no flirting with evil^ no grievous 
habits could have resulted, Itesisting the Spirit of God 
at the first crossi^oads is always fraught with defeat, 
•save through the atoning merits of the shed blood of 
Christ, -by faith applied, Pi'ocrastination at the foot 
of the Cross always tends to harden the nature of the 
sinner, until after while it is easy to commit sin or 
to omit to do proper honor' to the Lord and His body. 
It could hardly be proved that this is not a condition 
of the mind as well as the hearty 

Studying the Scriptures and searching the Scrip- 
tures implied the acquiring of knowledge therefroi,!. 
ThQ very first impression received pertains to the ap- 
plication of one's mind to the job of finding out just 
what is required of a sinner seeking salvation from his 
sins. The Holy -Scriptures, being the only source of 
accurate knov/ledge (whether read'^or heard read), it 


fallows that salvation (when accepted) must have been 
a matter of fact rathei-^ than emotion^ anii therefore 
came through the medium of the mind before it could 
reach the heart. It is granted that once the mind is 
illuminated^ the heart, x^ill be rejuvenated, and then 
may come any amount of spontaneous collaborations of 
both satisfaction and emotion* 

It is a travesty to teach that God maneuvers His 
children ai'^ound like puppets^ pulling this and that 
string and moving the creature here and yon against the 
"will" of the disciple. Man could not be a free moral 
agent and be bound thus to any directive other than his 
own will and volition. It is true, glory to God, that 
when the disciple has willed to do the Father's will, 
then the Father takes ovar mind, heart, and spirit* 
Everything then done,^ in word or deed, is done for 
love of the Father, through the express "purpose*' of 
the mind, to vjhicli the heart gives assent in triunipli- 
ant strains. 

The \jisdom and the love and the power of God flovxs 
from the throne of God, through the channels of the 
Ijord, into the mind cUid the heart of the believer, to 
"vjater" the x^?hole man, equipped for all good works. 
Every non-Christian must be approached through the 
medium of his mind. It detracts, somehow, from the 
beauty and tha stability of the idea of grace and love 
and peace and vicarious priesthood vjhen Christian liv- 
ing ii; divorced from mind capacity, v:ill and knowledge. 

Selected from Gospel Herald, 1953 


Miracles have not ceasedi Because we do not see 
the same miracles pex'formed now as was done by Clirist 
and his apostles is not evidence that there are no 
miracles nox<J. 

It is reasonable to believe that God has wise and ■ 
sufficient reason for all of his acts^- including thB 
performance of mit^acles. By a careful study of the 
Uord of God it will be seen that the rrdxacles of the 


Old Testament were largely different from those of the 
New Testament, The biirning bush^ the dividing of the 
Red Sea^ the walls of Jericho falling down^ and the fixe 
of God that conswaed the alter which Eli j all built ^ were 
of a different nature than the miracles vihich Jesus did. 
The miracles which v^esus did were more of a blessed 
nattire and brought personal benefit and hai)piness to 
the individuals who received them, and was a partial 
fulfilment of the. "blessing" that was to come, on all, 
nations through tlae promised seed of Abrahain.. For Jesus 
said^ 'II came to. save men lives and not to destroy them." 

Another eqiialy imj^ortant purpose of the miracles 
which Jesus did was to fulfil theO.T. prophecies con- 
cerning hiu^ for it was prophesied long before, that 
when the Messiah would corae, those miracles would be a 
pai't CI his ministry and a siu^e sign to his people that 
he was the iuessiah. Jesus said^ therefore^ "The same 
iTOrks that I do^ bear xjittness of me, that the Father 
hath sent me." Jno. 5:36. 

Most of the N.T. miracles were done by Jesus and his 
apostles and men \iioin Jesus personaly and directly em- 
powered to do them^ and were mostly done in the land 
of Israel;- not many were done in foreign and heathen 
lands. And in every case where they exercised tiiis 
mnistry the healings were instant and complete. Even 
men who were born blind and lame were instantly made 
vjhole, and thcjy also raised the dead. Iliis ty[3e of 
miracle which was so close akin to the creative act 
was only what might well have been e:cpected of the Son 
of God while he was in tlie world, "for the world was 
made by him and without him was not any thing made that 
was made . " 

The miracles which the apostles and some others did 
after Pentecost was mostly before the New Testament vjas 
vjritten, and it was still needful to have some extra- 
ordinary signs to establish their divine authority to 
protect the ChiH^ch from imposters. But after- the New 
Testament was written and given the apostolic seal of 
authenticity, there was not the same need as before for 
those supernatural signs of authority. 

1/Jhen the seventy returned from their mission, they 

176 THE PimRIM 

appeared to be glorying in tlieir nevjly acquired pd^^^el^ 
over 'the devils. But Jesus loveingly rebuked them^and 
said^ ^'Rejoice not in that the spirits are subject unto 
you3 but rather rejoice because your names are ijritten 
in heaven. "» For this x^ras the ultimate purpose of their 
mission^- not to exercise power j but to save souls. So 
with Jesus: he did not come into the world to show his 
power J- but to save the lost. And this salvation was 
accomplished, not by a show of power, but by supreme 
sacrifice. For he denied himself of the pox^er to call 
to his assistance ti-felve legions of angels, and xms 
crucified in ixeakness. 

It was never promised that the performing of mli-^acles, 
such as was done by Jesus and his apostles, would be 
continued throushout the great Holy Spirit era, but 
after the gospel was \jritten it became the proof sign 
of divine authority, and no miracD.e from any world 
could super ceed or change it. And now the sign of ti*ue 
discipleship is not the ability to perform mii'^acle^, 
but obedience to the word of God, and a manifestation 
of the fruits of the Spirit; for "By this shall all 
Ttien k*riow that ye are my disciples, if ye have ].ove one 
for another," And; "He that hath my commandraents, and 
keepeth them, he it is that lo-vetli me; and he that lov- 
eth me shall be loved of my Father, and I >rill love him, 
arid >dll i^iaaiifest myself to him," Jno« li;: 21. 

Christians should ever be mindf*ul that the simple 
fact that a miracle has been performed is not proof 
that thci one wiio performs it is sent of God. For the 
New Testaiuent plainly states that Satan also has power 
to perfoxTii miracles. See II Thess. 2x 9,10, Rev. 13: 
13, lib and II Cor. 11: 13, lU. 

Even in the "age of miracles" we cannot find one 
instance where Satan or men veve ever granted their 
requestjOX Jesus or his apostles, to do a miracle to 
prove theii' authority, as wittness the fo].low3-ng scrip- 
tui^es: "K thou be \the Son of God, cammand these 
stones that they be made bread,-- It is written that 
man does not live by thread alone, but by every word of 
God." "Vftiatsoever we have heard done in Capernaum, do 
also here in thy comitrj.-- May x-^idoi^s were in Israel 


in. the days of Elias...»But unto none of them was Elias 
sent, save unto Serepta, a city of Sidon, \mto a woman 
that was a widow. And many lopers were in Israel in the 
time of Eliseus the prophet; and none of them was clean- 
sed, saving Naajiian the Sjrrian," Send Lazarus (from 
the dead) unto my brethren^ that they come n.ot into 
this place.— "They have Moses and the prophets^ let them 
hear them." King Herod desired Jesus to do a miracle 
for hiia, but he answered him nothing, "Master we would 
see a sign from thee.— An evil and adu],trous generation 
seeketh after a sign; and there shall no sign be given 
it> but the sign of Jonas the prophet." "If thou be the 
Son of God come doim from the crossj... and x^re will be- 
lieve . —Father into thy hands I coiiimend my Spirit." 
"Give me also this power, that on whomsoever I lay hands 
he may receive the Holy Ghost.— Thou hast neither pai^t 
no lot in this matter^, for thy heai-^t is not right in the 
sight of God." 

Miy were not thc^se requests granted? The reason is 
obvious: because thej- were all prompted by the spirit 
of the devil, and Satan already knovjs that Jesus Xs the 
Christ; and he also knows who his ministers are and no 
number of miracles \cLll change his attituae toward God, 
and these are but snares for the servants of God. 

K Jesus had r^iade the stones into bread, Satan may 
have said, Movr make them into stones again. If he * had 
done a miracle for Herod, he might have said, Now do 
another. If Jesus had come do vm from the cross they 
might have said. Now do a miracle. ¥e do not believe 
this too iTiiaginative, as uni^egenerate hmnan natiu^e is 
like that, as the following scriptures plainly show: 
VJhen Jesus fed the multitude in the desert in such a 
mii-^aculous way they followed him across tlie lalce the 
next day and said, "IJliat sign showest thou then, that 
we may see and believe thee?" Jno. 6: 22-30. And x^rhen 
God had opened the Red sea bydiis luighty mraculous 
poxier and delivered them^ it was but a few days till 
they murmered and said, "Is the Lord vrith us or not 2' 
"But though he had done so many miracles before them, 
yet they believed not on him." 

If they folloxjed Jesus for the loaves and the fishes, 


what would a half converted^ prof es sing/ christianity 
do today if they vjere given the poxier to perform the 
miracles which Jesus did,- be it the povxer to feed the 
multitade^ heal the sick^ or raise the dead. They would 
most certainly do wh^it a recent writer ^ in a current 
magazine, feai-^od was being done^in what he called the 
present "Religious boom", that men would "USE'* God to 
satisfy 'their personal, material vjants, witiiout any 
intent to submit to his will or repent of tJieir sins, 
\jhat an affront to Christ and the Holy Spirit is this 
power were granted to a proifessing clnristianity who 
"v/alk after the flesh." 

How, then shall vc Imow the ministers of God "from 
the ministers ox Satan? Jesus says, "iliom God sends, 
speaketh the words of God." The apostle T^iul says, 
"dough vje,or an angel from heaven, preach any otlier 
gospel unto you than that we have preached unto you, 
let hixa be accui^sed," "Go ye thei^ofore, and teach all 
nations, baptizing them in the naaue of the father, and 
the Son, .and the Holy Ghost: Teaching them to observe 
all things whatsoever I have coimnanded you and, lo, I 
am with you alway, even unto the end of the world. 
Amen, mtt, 28: 19^20, 

\Je have ali^eady observed that the iiiiracles of the 
Bible differed in the different ages according to the:Lr 
purpose and need, VSiat then are God's miracles in this 
age? It is the New Birtli;- the ch^inge from the- "old 
man" to the "ilew Man"* whii.e still living in tlie flesh. 
This is the greatest rairacle, ever. It is the ESSENCE 
for wiiich all the mii'acles of the past were but the 
signs and preparation, to bring in tliis age when the 
fallen sons of Adam xfould be quickened by the Spirit 
of God and become NiCV/ CREATUliES in Christ Jesus, 

It is the great miracle, m'^ought again in the heart 
of each believer, by which God dx^ells in the flesh 
(God incarnate) by whose power we die in Adam, and are 
born again-isons of God," 

It has been said that the "Jew" is God's greatest 
miracle on earth, but x^re believe there is none greater 
than the Church of Jesus Christ, 







And again we fear to expose children^ lest some of 
them be not picked up^ but die, and we become miirderers, 
But whether we marry^ it is only that we may bring up 
children^ or vihether x<re decline marriage^ we live con- 
tinently. And that you may understand that promiscuous 
intercourse is not one of our mysteries^ one of our 
number a short time ago presented to Felix the governor 
in Alexandi-'ia a petition, craving that permission might 
be given to a surgeon to make him a eunuch. For the 
surgeons there said that they were forbidden to do this 
without the permission of the governor. And when Felix 
absolutely refused to sign such a permissions the youth 
remained single, and was satisfied with his own approv- 
ing, conscience J and the approval of those who thought 
as he did. 


But lest anyone should meet us with the question, 
Vlhat should prevent that He whom we call Christy being 
a man born of men, performed what x^^e call His mighty 
works by magical ai-^t^ and by this appeared to be the 
Son of God? Vfe will now offer proof, not trusting mere 
assertions, but being of necessity persuaded by those 
who prophesied of Him before these things came to pass^ 
for with our ovm eyes we behold things that have hap- 
pened and are happening just as they were predicted; 
and this will we thinl<: appear "even to you- the strongest 
and truest evidence, ^ 


There were, then, among the Jews certain men who 
were prophets of God, througn^xhe prophetic Spirit 
published beforehand things that were to come to pass, 
ere ever they happened. And their prophecies, as they 
were spoken and when they were uttered, the kings vjho 
happened to be reigning among the Jews' at the several 
times carefuly preserved in their possession, when 
they had been arranged in books by the prophets them- 

180 TffE PIIfiRIM 

selves in their own Hebrew language. And when Ptolemy 
king of Egypt formed a library^ and endeavered to col- 
lect the writings of all men^ he heard also of these 
prophets^ and sent to Herod^ who was at that time king 
of the Jev/s "requGsting that the books of the prophets 
be sent to him. (-- A footnote to this statement says, 
»'Some attribute this blunder in chronology to Justin^, 
others to his transcribers: it was Eleaser the high 
priest to ifhom Ptolemy applied.") And Herod the king 
did indeed send them, wi\itten, as they vjere, in the 
foresaid Hebrew language. And when their contents v/ere 
found to be unintelligible to the Egyptians^ he acain 
sent BXid requested that men be com^nissioned to brans- 
late them into the Greek language. And vjhen this was 
donej the books remained with the Egyptians^ where they 
are until novj. Tliey ai^e also in the possession of all 
Jews throughout the world; but they^ though they read, 
do not understand what is said, but Count us foes and 
enemies J and like yourselves, they kill and p'onish us 
whenever they have the power, as you caji well believe. 
For in the Je\ war which lately raged, Earchochebas, 
the leader of the revolt of the Jews, gave orders that 
christians alone shoxild be led to cruel punishments, 
unless they would deny Jesus Chjrist and utter blaspheiny. 
In these books, then, of the prophets v^e found Jesus 
our Christ foretold as coming, born of a virgin, grow- 
ingup to man's estate, and healing every disease and 
every sickness, and raising the dead, and being hated, 
and unrecognised, and crucified, and djdng, and rising 
again, and ascending into heaven, and being called the 
Son of God, We finci it also predicted that certain 
persons should be sent by Hirti into every nation to 
publish tJ-iese things, and that rather ainong the Gentiles 
(than among the Jews) men should believe on Him. And 
He was predicted before He appeared, first ^QOO years 
before, and again 3 000, then 2000, then 1000, and yet 
again SOO^ for in the succession of generations prophets 
after prophets arose ^ 


Moses then, who was the first of the prophets, spoke 


in these vevy words r'^The scepter shall not depart from 
Judah^ nor a lawgiver from betx^een his feet, until He 
come for whom it is reserved^ and He shall be tlie de- 
sire of the nations, binding His foal to the vine, 
washing His robe in the blood of the grape J' It is 
yours to malie accurate inquiry, and ascertain up to 
whose time the Jews had a lawgiver and king of their 
own. Up to tile time of Jesus Chi-^ist, who taught us, 
and interpreted the prophecies i^ich were not yet un- 
derstood, they had a la^Tgiver as was foretold by the 
holy and di-vine Spirit of prophecy through Hoses, ''that 
a ruler vxould not fail the Jews until He should come 
for whom the kingdom xfas reserved*' (for Judah vxas the 
forefather of the Jev7S, frorii whom also the have their 
name of Jews),- and after He (i.e., Christ) appeared, 
you began to rule the Jews, and gciined possession of 
all their territory, /md the prophecy, "He shall be 
the expectation of the nations," signified that there 
would be some of all nations who should look for Him 
to coiiie again. And this indeed you can see for yovo?- 
selves, and be convinced of by fact. For of all races 
of liien there ax^e some 'who look for Him who was cruci» 
fied in Judaea, and a.fter whose crucifiction the land 
was straightway su:t;rendercd to you as spoil of x/ar. 
And the prophecy, "binding His foal to the vine, and 
washing His robe in the blood of the grape," wa.s a 
significant syrfibol of the things that x^jere to ha^j^pen 
to Christ, and of what He was to do. For the foal of 
an ass stood boinid to a vine at the entrance of a vill- 
age, and He ordered His acqxxaintances to bring it to 
Him then] and vrhen it was brought, He mounted and sat 
upon it, and entered Jerusalem. \ihevf-f%he vast temple 
of the Jews which was afterwards destroyed by you. 
And after this He was crucified, that the rest of the 
prophecy might be fulfilled. For this "washing His 
robe in the blood of the grape" was predictive of the 
passion fie xia.s to endiu^e, cleansing by His blood those 
who believe on Him, For x-mat is called by the Divine 
Spirit through the prophet "His robe" are those men 
who believe in Hiin in xjhom abide th the seed of God^ the 
Word. And what is spoken of as "the blood of the grape 

182 . . THE PILGRBl 

signifies that He vjho should appear would have bloody 
though not of the seed of man, but of the power of God. 
And the first povxer after God the Father and Lord of 
all is the VJord, who is also the Son; and of Him vje 
will J in what follows, relate how He took flesh and 
became man. For as man did not make the blood of the 
vine, but God, so it was hereby intiraated that the blood 
should not be of huinan seed, 'but of divine power, ^as we 
have said above. And Isaiah, another prophet, fortell- 
ing the sajue things in other words, spoke thus, "A stat' 
shall rise out of Jacob, and a flov;er shall spring from 
the root of Jesse; and His arm shall the nations trust. >^ 
And a star of light has arisen, and a flower has sprung 
from the root ox Jesse- this Christ. For by the power 
of God he was conceived hj a virgin of the seed of 
Jacob, v/ho was the father of Judah, who as we have 
shown, was the father of the Jevxs; and Jesse was His 
forefather according to the oracle, and he was tlie son 
of Jacob and Judaii according to lineal descent. 


And hear again how Isaiah in express words foretold 
that He should be born of a virgin] for he spoke thus, 
'»Behold a virgin shall conceive and bring forth a son, 
and they. shall say for His name, »God with us.*'' For 
things which wore incredible and seemed impossible 
vdth men, these God predicted by the Spirit of prophecy 
as about to come to pass, in order that when they came 
to pass, there mig>ht be no unbelief, but faith because 
of their prediction. But lest some, not understanding 
the prophecy now cited, should charge us with the very 
things we have been laying to the charge of the poets 
who say that Jupiter went in to vjomen through lust, let 
us try to e:q)lain the words. This, then, "Behold a 
virgin shall conceive, »» signifies that a vir^gin shotild 
conceive without intercourse. For if she had had inter- 
coiorse viith any one vrhatever, she was no longer a vit^gin; 
but the povrer of God having come upon the virgin^ over- 
shadoxjed her, and caused her while yet a virgin to con- 
ceive. And the angel of God who was sent to the same 
virgin at that tjjne brought her good news, saying, . 
"j3ehold thou shalt conceive of the Holy Ghost, and shalt 

THE PILGRffi 183 

bear a Son, aiid He shall be called the Son of the High- 
est, and thou shalt call Plis naane Jesus; for He shall 
save His people from their sins^'» - as they who have 
recorded all that concerns our Saviour Jesus Christ have 
taught, whom vie believed, since by Isaiah also, whom v/e 
have now adduced, the Spirit of prophecy declared that 
He shoiad be born as \je intimated before. It is wrong 
therefore, to under sta:id the Spirit and the power of 
God as anything else than the IJord, who is also the 
firstborn of God, as the foresaid prophet Moses declar- 
ed; and it was this which, when it caiae upon the vii-'gin 
and overshadowed her^ caused her to conceive, not by 
intercourse J but by power. And the name Jesus in the 
Hebrew language means SAVIOUR in the Greek tongue, 
vjheref ore too, the angel said to 'the virgin, '»Thou . 
Shalt call His name Jesus, for He shall save Iiis people 
from their sins," And that the prophets are inspired 
by no other than the Divine IJoi*d, even you, as I fancy, 
will grant. (To be continued.) 

Salida, CaJ-ifornia, November 5, 

Selected by O.L. Cover, IO83 Vindicator. 
B patient, B prayerful, B h~amble, B mid, 
B laso as a scion, B meek as a child; 
B studious, B thoughtful, B loving B kind, 
B sure you iivalce matter subservient to mind,-' 
B cautious, B prudent, B -tinistful, B true;- 
E ccui'^teous to all men,. E friendly with few. 
B temperate in alignment, pleasure and mne; 
B carefvil. of conduct,, of money, of time, 
B cheerful, B grateful, B hopefia, B firm,' ^ 
B peaceful, B nevolent -willing to leai'u; 
B courteous, B gentle, E liberal, B just, 
B gCiitle, B humble, B cause thou art dust, 
B patient, circumspect, sound in the faith; 
B active, devoted, B faithful till deatli; 
B honest, B holy, transparent and pure; 
B dependent, B ClTrist-like and you'll B secure, 



LIVITICUS is the third of the books of the Bible. 
The word Liviticus means "pertaining to Levites," who 
were the children of Levi the son of Jacob and x^rere 
thus one of the "twelve tribes." They were chosen 
of the Lord in lieu of the firstborn which the Lord 
claimed for his o\m because they were saved from the 
destroying angel in the Passover in Egypt, The levites 
were chosen by God to do all the service of the taber- 
nacle, except to offer the sacrifice^ of the people 
upon the alter, Moses and Aaron were of this tribe, 
and Aaron and his. sons alone of all the tribe were to 
minis'ter at the alter. 

The x^i*iQsts stood as mediators between God and tJie 
people to offer up their sacrifices. Once a year the Priest went alone into the most hdly place to ' , 
malce an atonement for himself and for the people. This 
was necessai^y and acceptable unto God at that time, but 
it did not actualy remove sin, but was a type of Christ 
the Great High Priest vrho vjas to come and offer his 
own blood as an Atonement for sin. 

Some principle verses in Liviticus are: 

"It is the blood that inaketh an atonement for the 
soul." 17:11. 

"After the doings of Egypt ye shall not do: and 
after the doings of the land of Canaan, ..^shal ye not 
do: .,♦ Ye shall do my judgments, and keep mine ord- 
inances, to walk therein." 18: 3jU. 

"Thou shalt not avenge, nor bear any grudge against 
the children of thy people, but thou shalt love thy 
neighbor as thyself." 19: 18. 

VJhat was used with every meat offering? 

vJhere vjere they when they received these laws? 

IJhat does the "scapegoat" typify? 

\Jhat was the sin and punishment of Nadab and AbJJiu? 

VJhy were the Israelites not to reap the corners of 
their fields nor gather any gleanings? 

1/Jhy were they not to oppress strangers? 

Vfl-iy were they to dviell in booths once a year? 


VOL, 2 N0VEI4BER, 1955 NO- 10 

"'Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul/ 1 Peter 2;! 1 

VJith songs of honors sounding loud^ 

Address the Lord on high 5 
Over the heavens he spreads his cloud, 

And waters veil the sla^; 
He sends his shouers of blessing doim • 

To cheer the plains below; 
He ifiakes the grass the moimtains croim. 

And corn in valleys grovj. 

His steady counsels change the face 

Of tlie declining yeai's 
He bids the sun cut short his race. 

And wintry days appetu^; 
His hoary frost, his fleecy snow, 

Descend and clothe tlie ground; 
Tlie liquid s'breams refuse to flow. 

In icy fetters bounds 

He sends his word, and melts thie snow. 

The fields no longer mourn; 
He calls the warmer gales to blow, 

And bids- the spring return* 
The changing wind, the flying cloud. 

Obey his mighty viord; 
With songs and honors sounding loud, 

Fraise ye the sovereign Lord. 

^Isaac Watts, 1719' 


THE PILGRIM it a religious magazine published monthly by Daniel 
F. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rate: $1.50 per year. Sample copies sent free on request. 
Address: THE PILGRIM, Rt, 3, Box 1378, Modesto, Calif. 


"An acknowledcing and confessing W-th gladiaess, the 
benefits and Tuerc5-Es, ^diich God bestows upon ourselves 
or others." 

We believe if we are truly thankf \xl to God for his 
mercies and benefits, vie could not do othecrwise than 
acknox/ledge and confess it with gladness. For genuine 
thankfulaiess must spring from an inward feeling of 
gratitude. Vfe have only to remember some experience 
cf uneaimed or undeserved benefits bestowed upon us, 
by some kind benevolence, which we could never have 
obtained by our own ingenuity or power, to know what 
this feeling of gratitude is. To be acceptable to 
Godj any thanksgiving to him must spring from this 
inner feeling 

The Psalmi-st says, "0 that men would praise the 
Lord for his goodness, and for his wonderful works to 
the children of men." Even Jesus often gave thanks 
to the i^^ather. How good God must be; and how worthy 
of all praise for Christ the Son to offer up thanks- 
giving to hiiii. And how it must grieve the heai-^t of 
the Almighty for men^w]T,o are so unwortliy, to be un- 

The Apostle Paul classes iJie unthankful with the 
coveteoui^, and proud, and blasphemers, and imholy 
persons named in the 3rd chapter of second Timothy. 

This yaar, as for many previous years, the President 
of tlie United States has designated the last Thiursday 
in Nover.iber . as a day for national tlianksgiving. We 
are very tliankfiil to God to know that tliis nation and 
its President;, still recognizes tliat they are under God, 
and honor him at least in word, and may it be in deed 
and in truth. 

THE PIK>RI14 187 

But devoted Christians will not look to^ nor wait, 
for the heads of state to call them to thanksgiving ;- 
and upon^ some special day, only, but to cultivate an 
attitude of constant grateful thanlcfulness for all. 
good received, both temporal and spiritual, and individ- 
ual and national. Hovf thankful we can be that our . 
nation is still spared the ravages of another world 

In our Cliristian duty of honoring the heads of our 
government and praying for them, we must ever guard 
our 'thinking that we do not look to them to dirqct us 
in our religious devotions, but that wa rely soly on . 
Christ, the head of the Church, and his appointed am- 
bassadors and messengers for religious instructions 
and guidance. 

The Apostle Paul exhorts the church that "prayers 
and intercessions, and giving of thanks be made for all 
men, for kings and for a3-l that are in authority, that 
we may lead a quiet and peacable life in all godliness 
and honesty. For this is good and acceptable in the 
sight of God our Saviour," 

"Tlnanksgiving Day" as known and observed in jbhis 
nation is of Araerican origin as seen from the follow- 
ing brief history from the Schaff Herzog Religious .>r^ 
Encyclopedia: ■ 

"A*t first a day of thanksgiving was observed in 
platitude for unusual mercies, and became regular only 
in the last haJS of the seventeenth centtiry. There is 
evidence to show that the first thanksgiving Day of Uie 
Pilgriius was on Dec, 20, 1620, upon their first arrival-, 
but the distinction is usualy given to the thani<:sgiving 
week celebrated in company with the Indians in the 
autiimn of 1621 after the first crops had been gathered 
in. The first civil Tiianksgiving in the Ma^.sachusetts 
Bay colony was .observed July 8, I63O, after all the 
ships of Wintlu'op's company had arrived^ and other ■ 
thanksgivings followed special providences. On Oct. ' 
12, 1637^ all New England celebrated the overthrow of 
the^Peqnots, The fn^st ITianksgiving Day of the Conn- 
ecticut river tovms, appointed on account of an abund- 
ant harvest, was held Sept, 18, I639. 


The northern settlements of Mew England naturaly follow- 
ed the exaiaple of tiassachusetts. Rhode Island thanks- 
givings were private affairs of Churches and individ- 
uals luitil Qovenor Andros made tlie observance of the 
day compulsory throughout New England, 

The annual thanksgiving Day in celebration of harvest 
had become regular in all the New England states by 
the end of the eighteenth century. Thanksgiving Day 
has always been distinctively a home festival^ but its 
religious character was not obscured in the days of the 
fathers, especialy in Connecticut and Massachusetts, 
Until well into the eighteenth century two church 
services were held, sermons were read at tlie family . 
hearth, and the mercies of God were recounted; but the 
social functions of the day in time crowded out the 
second church service, and the day became a feast day, 
with a grand dinner for a united family, and with 
general merry-making as its accompaniment. The latter 
development became common after the Revolution, 

The struggle for independence drexf the colonies to- 
gether, and they all joined in a general thanksgiving 
on Dec, 18, 1777^ after the downfall of Burgoyne, 
Similar celebrations were observed regularly dui^ing 
the war, and on special occasions up to 181^, but they 
did not become a permanent national custom. Meantime 
the idea was growing in favor through the country. In 
1817 New York began its regular observance, New.Eng 
land's influence v;as felt through the emigration of its 
people to the West, and by the middle of tlie nineteenth 
century nearly all the states of the union had adopted 
it. President Lincoln appointed a speial thanksgiving 
on Aug. 6, 1863, to celebrate the victory of Gettysbxu?g, 
and on Nov, 26 of the same year a harvest festival was 
observed like-vase. From that time Thanksgiving Day has 
become a national occasion of rejoi6ing, and is appoint- 
ed regularly by the President for the last Thursday of 
November, and the governors of the several states also 
appoint the same day," 

• D,F,¥, 




David A* Skiles ' , 

In the precious Book of God we are told that 
"Great is the mystery of godliness »" God was manifest 
in the flesh, justified in the spirit^ seen of' angelsj 
preached unto the Gentiles, believed on in the world, 
received up into glory, I Tim^ 3^16. And also that 
Godliness with contentment is great gain, I Tim, 6:6, 

That godliness is a profound and essential chc^ir- 
acteristic of the christian pilgrim whose undivided 
objective, hope and desire of acheivement is to reach 
the realms oi Glory and dwell in God's holy presence* 
That the child of God must posess Godliness is evidenced 
by the language of the Apostle Peter, II Peter Ch, 1 
where godliness is named as one of the christian quali- 
ties, of which he declares, if ye do these things ye 
shall never fall. 

Godliness might be defined as that, and only that 
VJhich partalces of God's Revelation to man. Least of 
all man can nbt assume the position and authority of 
God, But he can and must posess the nature and char- 
acteristics of God's tjlll and plan of righteousness. 

The seeming paradox that great is the mystery of 
godliness, yet clearly revealed to his saints, is seen 
in II Peter 13 . According as his divine power hath 
given unto us al_l things that pertain unto life and 
godliness through the knowledge of hjja that hath called 
us to glory and virtue. 

That -the mysteries of godliness that pertain to a 
life acceptable God are clearly revealed to the 
loycil followers of Christ is openly declared in Eph, 1:9. 

Having made knox-m to ais the mystery of his will, ac- 
cording to his good pleasure which he hath piurposed in 

The Apostle Paul in Col. 1:26^ speaks of the mys- 
tery that hatli been hid from ages, and from generations 
but now is made manifest to his saints. In tiie parable 
chapter, liatt/ 13, wiiere Jesus endeavored to illustrate 
his kingdom to the multitude in parables, his disciples 


asked hiiiij 1/Jhy speaketh thou to them in parables, and 
he answered. Because it is given unto you to know the 
mysteries of the kingdom of heaven,, but to them it is 
not given. This sarae truth is also brought out in 
Mark l|:ll, and Luke 8:10. 

We see where Paul, in Eph. 6:19 desired the prayers.. 
of the xaithfull that utterance may be given unto him 
that he may open his mouth boldly, to make kno^m the 
mystery of the Gosple, This sarae apostle in Fcom 11:25^ 
desired of his bretiiren that they be not ignorant of 
a certain mystery, lest they be mse in their ovm con- 
ceits, that blindness in pert is happened to Israel 
until the fullness of the Gentiles be come in, signi- 
fying that then the veil \n.ll be talcen axray and all 
Israel be saved. 

So great is the mystery of godliness to those who 
have eyes bub can not see, to those ^ho love darlcness 
rather than light, thab the Sun of Righteousness is 
obsc\ared to them. But not so to the tru3.y begotten of 
G od who have tm^ned from darkness unto light aiid from 
the pov/er of Satan unto God, and therefore vxith joy 
di'aw Hater out of the wells of salvation* 

The riches of the glory of the mystery of godli- 
ness among the Gentiles is so beautifiLlly proclaimed 
in Col. 1 to tliem who are reconciled to God. To whom 
G od wo -old malce known irhat is the riches ox the glory 
of this mystery among the Gentiles 5 xihich is Christ 
in you the hope of glory . 

The jnarvelous riches and glory of the Gospel of 
grace ajid salvation was not ful3.y clear in ancient 
times as we see in liatt. 13- 17- For verily I say un- 
to you. That many prophets and righteous men have de-* 
sired to see the things that ye see, and have not 
seen tliem, and to hear those things which ye. hear, 
and have not heard them. - 

Some of the mysteries that are hid in godliness 
raay be termed foolishness by the worldly wise, as 
brought out in I Cor. 1 Tiiere Paul writes. For- ye see 
your calling brethren, how\that not many wise men 
after the flesh, not many mighty, not many noble are 
Ccilled. But God hath chosen the foolish things of 


the world to confoimd the wise, and God hath chosen 
the vjeak things of the world to confound the things 
that are mighty, and base things of the world, and . 
things which are despised hath God chosen, yea and 
things which are not to bring to naught things that 
are. In an analysis of the above statements we might 
say that the foolish things of the world that God hath 
chosen to confound the wise is the huirible separated 
llfe^ non-resistance, non svrearing, foot washing, ab- 
sence from siixful pleasures, amusements, participation 
in political activities, etc. The weak things that 
God hath chosen can only be what appears wealc to the 
world, but is mighty through God to the pulling dovrn 
of strongholds. The wisdom and povier of God does not 
exist within the mind and concept of the imregenerate 
who roam the fields of sin, wickedness and ungodliness, 
hence to them what God hath chosen is weak and even is 

Paul could say. My strength is made perfect in 
weakness. The sling and stone in the hands of the 
stripling son of Jesse must have appeai^ed to be. bhe 
height of v/ealoiess and inefficiency in the eyes of the 
vjell armoured Goliath, but David posessed the armour 
supreme for he said, I come to thee in the najTie of the 
Lord of Hosts, the God of the ai-^mies of Israel, At 
th^it time God blest obedient Israel in battle, but in 
the closing scenes of Christ's ministry he forever 
located the proper p].ace foa^ the cai^nal sword to the 
child of God (the sheath). 

Paul in Eph. 3 says. Unto me who am less than the 
least of all saints is this grace given, that I vShould 
preach among the Gentiles the misearchable/oi Giirist, 
and to make all men know or see what is the fellowship 
of the mystery which from the beginning of the world 
hath been hid in God, who created all things by Jesus 
Christ, to the intent that now unto the principalities 
and powers in heavenly places might be knoxm by the 
chiu^ch the manifold wisdom of God, 

Vflien Jesus weeping beheil the city of Jerusalem he 
spoke these words. If thou hadst knowi, even thou, at 
least in this thy day the things that belong unto thy 


peace^ but now they are hid from thine eyes, The 
wisdom and power of God can easily bring to naught the 

mightiest of the mighty and the egotism and haughti- 
ness of the selfrighteousness of manlcind as declared 
by the prophet Halachi^ For behold the day cometh 
that shall burn as an oven: and all the proud, yea all 
tl^iat do wickedly^ shall be stubble; and the day that 
cometh shall burn them up, saith the Lord of Hosts 
that it shall leave them neither root nor branch. But 
unto you that fear my name, (Unto you that can pierce 
the mysteries of God>s righteousness) sha3-l the SUN 
OF RIGHTEOUSNESS arise with HEALING in his wings. 

Rossville, Ind. 


"I speal<: as to wise men; judge ye what I say. 
The cup of blessing which we bless, is it not the com- 
munion of the blood of Christ? The bread which we 
break, is it not the communion of the body of Christ? 
For we being many are one bread, and one body: for 
we are all partakers of that one bread." I Cor» 10: 


"No man ever yet hated his own flesh; but nouris- 
heth and cherisheth it, even as the Lord the church: 
For v/e ar'e members of hxs body, of his flesh, and of 
his bones . " 

"For as the body is one, and hath many members, 
and all the members of that one body, being many, are 
one body 5 so also is Christ. For by one Spirit are 
we all baptized into one body, ...For the body is not 
one member, but many." I Cor. 12:12-114. 

The members of Christ's body are as closely re- 
lated then, as the members of the natural body, vrhich 
is all one bread (or food), for the body is vjhat it 
feeds upon. So the body of Christ is what it feeds 
upon. 'Tor we are all partakers of that one bread."— 
Christ. For "I am the living bread which came down 
from heaven: if any man eat of this bread, he shall 
live forever, and th6 bread that I will give is my 


flesh, which I will give far the life of the world... 
As the. living Father hath sent me and I live by the 
Father: so he that eateth me, even he shall live by 

me." Jas. 6:51^57 

'l^Iany therefore of his disciples, when they heard 
this, said, This is an hard saying^ who can hear it?" 

This is indeed so great a mystery that Jesus or- 
dained a symbolic ceremony to demonstrate to the church 
its meaning, 

**For I received of the Lord that which also I 
delivered unto you, That the Lord Jesus the same night 
in which he was betrayed took bread: And when he had 
given thatiks, he bralce it, and said, TaJce, eat: this 
is my body, which is broken for you: this do in re- 
membrance of me. After the same manner also he took 
the cup, when he had supped, saying. This cup is the 
new testament in my blood: this do ye, as oft as ye 
drink it, in reiiiembrance of me. For as often as ye 
eat this bread, and cbrink this cup, ye do shew the 
Lord^s death till he corne,'' 

iuuch has been said, and well said, about the 
'^atonement" and "finished work" of Christ on the cross 
fo3r the remission of sins. But the work of the church 
was then only begun. For Jesus said, "He that be- 
lieve th on me, the works that I do shall he do also; 
and greater works than these shall he do; because I 
go unto my Father," Jno, li|;12 

Hujnan reasoning often overerrqphasizes or exalts 
one truth at the expense of minimizing another. And 
so it appears to have been in the -church at Corinth. 
Chapter 2:2 shows that Paul had preached to them tlic 
crucified Lord, No doubt they uiider stood about the 
atonement and the grace of God; for in chapter 1:2-7 
they were "Sanctified", and "in everything they were 
enriched by him in all utterance and in all knowledge" 
they were not "wanting'' or "coming behind " in any 
"gift'' and were waiting for the coming of the Lord, 
They were zealous of spiritual gifts (Chap. lJ4:12) 
and evidently had the gift of spealcing with tongues. 
But while they flom^ished in these areas of Cliristian 
experience, they had overlooked one great, important 


truth J and that was, the unity of the body of Christ , 
Their theology embraced the Spirit, but did not "dis- 
cern the body of Christ, They were not ''perfectly 
joine d" in Christ, and Chapter 13 infers they also 
lacked charity. 

Almost Paul's whole letter seems to be concerned 
with their need to understand more about the body 
of Christ, No preacher can truly preach Christ and 
saving grace without telling of the atonement and 
shed blood for the remission of sin. Neither Ccin any 
preacher be a true minister of- the gospel without 
teaching the K, T. doctrine concerning the body of 
Christ, which is his church, which Paul says in I Tim. 
3:15 is "the pillar and ground of the truth". Indeed, 
Jesus could have had no blood to shed for the re- 
mission of sins if he had not had a body* 

For "A body hast thou prepared me... to do thy 
will God... By the which will we are sanctified th- 
rough the offering of the body of Jesus Christ once 
for allJ' Heb, 10:7-10. In the natural., only tlnrough 
the body can the spirit give exi^ression of any kind, 
and the same is true the Holy Spirit and the 
body of Christ in the world. Herein lies the incon- 
sistancy of the "invisible" church Idea. We are told 
in the Greek lexicons that the meaning of the word- 
which is translated "church" is quite the opposite of 
invisible, that it means assembly, or "called out" 
persons, from their private homes and ai'fairs into 
a public assembly to consider and deal with matters 
of public interest. One writer has said, "As surely 
as the body without the spirit is dead, so also the 
spirit without the body is but a phantom." 

How dear then tO; the church is the commimion of 
the body and blood of the Lord, and how significant 
are its emblems. The bread represents his broken 
body (the crucified Lord) and also signifies the" 
living bread, for in the church Christ has a living 
body. So also the cup represents his shed blood for 
' the remission of sins and also the new covenant re- 
lationship. For the forgiveness of sins is a part of 
the new covenant and i>h.: new covenant relationship 

THE PILGRffi 195' 

is the ''new and living vray", by which , tlirough 'tlie 
Holy Ghostjj the Spirit of Christ dwells in the members 
of his body. For^ "I will put my laws in their hearts, 
and their sins and iniquities will I remember no more." 
Heb. 10:16,17 ■ ' 

From the forgoing consideration it is most evident 
that the communion of the body of Christ is not an in- 
dividual ceremony, as some who ai^gue for ''open*' com- 
munion assert---saying that "vje commune with the Lord 
and not with men"* But this idea does not recognize or 
discern the Lord's body , which is his church;, aaid, as 
one says, "If this be true, why have a public service 
at all". If it is not a church oruinance for which the 
chui'-ch is responsible for its observance and adm:Lnist- 
ration, then any member may of his own volition eat it 
to himself and the Lord in his secret closet or at his 
own private table in the home. 

We see the Apostle Paul is greatly concerned about 
the unity and community of the body of Christ from the 
17th verse to the end of the 11th Chapter of I Cor., 
the main burden of which is that it is impossible for 
them to eat the Lord ' s supper and communion free of 
condemnation so long as they re]aaln in pai^ties or a 
divided condition, verses 18-20, for in that condition 
they were unworthy to represent the Lord's body or "bo 
partake of the emblems of its unioy. 

The Apostle says, "but let a man examine himself, 
and so let him eat of tliat bread, and di^ink of that cup. 
For he that eateth and drinketh miworthily, eateth and 
driiiketh damnation to himself, not discerning the Lord ' s 
body. " We believe to discern the Lord's body will be 
to discern both the crucified Lord on the cross, and 
the living body, the church membership. Those who as- 
sert that they commune xfith the Lord ^uid not xjith men, 
place the emphasis on Himself in verse 28, but we be- 
lieve it belongs more properly on Examine . In other 
words, do not eat until there has been a self examina- 
tion. For if we discern the Lord's body we must dis- 
cern that we are joined to him and one another in mem- 
bership even as the members of the natural body, 


And will we take the raerabers of Christ's body and 
make them the members of sin? . Jesus said, "As oft . 
as ye eat this bread and di'ink this cup ye do shew 
the Lord's death till he come." Can anyone show tlie 
Lord's death who has not died with him to sin? "For 
as many of us as were baptised into Christ were bap- 
tised into his death. Therefore we are buried with 
him by baptism into death." Rom, 6:3^U. Will we 
dare to hold up the crucified Lord to the gaze of men 
and not deny ourselves^, and take up his cross dailyV 
V/ill ^^re partake of the emblems of Christ's broken 
body and shed blood for our sins, and not bi'ing our- 
selves into judgement for sin? ■ as in verses 31 snd 
32. "For if we would judge ourselves we should not 
be jud{^ed. But >iien we are judged we are chastened 
of the Lord tliat we should not be condemned vath the 

We have heard some say, that in a moment of 
threatened dOvath, "I thought of everything I ever did," 
We believe something of this nature in intended in tlie 
self exaniination, before one partakes of the emblems 
of the body and blood of the Lord 3 -that is, that we 
should first examine our lives and motives and bring 
them into judgment and under the chastening of the 
Lord. Certainly^ without his cleansing and forgive- 
ness, we could never pai^^take worthily. But by honest 
self examination in the light of his truth and great 
sacrifice for sin, mb become conscious 01 our sins 
and unworthiness, and thus we bring judgment and 
chastisement upon ourselves and come to him in con- 
fession and true repentance and plead the merits of 
his cleansing sacrifice in our behalf. "For if we say 
vje have no sin, ve deceive oiar selves, and the truth 
is not in us. If we confess oui' sins, he is faithful 
and just to forgive us our sins, and to cleanse us 
from all unrighteousness". Jno» 1:8,9- We believe 
this is the only means whereby anyone can be raade 
worthy to "eat of that bread and drink of that cup". 

We wish yet to sound a warning so that all may 
understand and no -one ever attempt to use this means 


as a provision to continue in sin^ for such would be 
to "cr'ucify the Lord afresh and put him to an open 

Tliis gracious provision can only be used in the 
deepest sincerity and contrition of heart. No Chri* 
stian can ever intend anything less than to be obe- 
dient to Christ and his x^ord. But with such purity 
of motive end intention then the Lord has provided t 
that by self exariiination and judgraent we can receive 
the chastening of the Ix>rd^ that we should not be con-^ 
demned with the world. 

Neither do we believe tliat we should year: after 
year bring forward our old sins for which we have re- 
pented and felt forgiveness, fox' in that way we could 
never obtain any victory, and Saban would gain the 
advantage of us, for he vjould have vis, to continue in 
guilt ^nd never be .able to rise above oiu* sins* So 
let us believe in God's gracious promise and provi- 
sion for cleansing AND GO AND SIN NO MORE, 



The spirit of man is subject as much as the body, 
although its subjection is not a seen thing. The 
human soul is not^ and cannot be, a god mito itself,- 
by necessity of nature it must worship another,- 
arouiid some spiritual cen ber it must revolve . . It miay 
be that some are, in point of fact, for a time hover- 
ing on the confines of : two opposite worlds. The king- 
dom of light may have begun to grasp, while the king- 
dom of darlcness has not yet let go the man. Two real 
pox;rers- the power of God and the power of evil- are 
are contending for possession. The captive of the. 
one or the other must a human, spii^it be. There is 
such a thing as a borderer halting between these tvjo 
kingdoms] but he does not halt always- he does not 
halt tliere long. IJhile he stands quivering in the 
balance, sensible that redeeming love is drawing, 
but refusing to throw hijaself absolutely ove^r into 
its povrer, the vrorld holds him yet by a bond tmbroken, 


aiid will suck back into its bosom all its ovni, 

Ifliat is your position brother? It is not enough 
to say that you are not following in the mire of mani- 
fold lusts j you may be far removed from the vicious^ 
and yet be as completely subject to the same spiritual 
power. The men who soar in a balloon among the clouds 
are as perfectly controlled by the earth's attraction 
as the men x^ritio heavily trudge on foot along the rrary 
road below^ soon^ and perhaps suddenly^ the lofty will 
be on a level with the low. Such^ and no greater j is 
the difference between the more and the less reputable 
of those who live \\rithout God in the world. The move- 
ment upward from the ear'th^ which is made by aid of 
earth's own povjers and lawSj will neither go far nor 
last long; if you are not caught and carried off by 
a power in heaven, the ear'tli xri.ll soon have you on its 
bosom. again As long as a soul remains in the power of 
its old centre J a few degrees more or less in the 
standard of coventional morality will not decisively 
affect the final issue, A word will not avail. The 
kingdom that does not exert supreme conti*olling power 
is not a kingdom. In whose povjer does the soul act- 

If the sun, vjhile its grasp of the earth by gravity 
remained the same, x-jere otherxd,se so changed that all 
its rays should be darts of death, the only hope for 
our world viould be to escape from the sway of the de- 
stroyer. A method of deliverance can be at least con- 
ceived easily. .Let Uie sxaffering planet forsake its 
orbit, and flee tword some other of the suns that 
people space 3 it would then revolve round another 
centre^ and bask in another light. The passage of a 
human spirit from the power of Satan into the kingdom 
of God is a real event^ as great and as decisive as 
the supposed transference of a peopled planet to the 
sphere' of another sun. If there should not be in all 
cases the power of precisely observing and recoring 
the . Ko^nent when the- boderline betxxeen death and life 
is crossed, there ought, at least, to be a well defin- 
ed and clearly seen distinction between living 


xmder the power and translation into the kingdom of 
God's dear Son. 

On the Sabbath^ when you leave your labors behind, 
and worship with your fellows in the house" of prayer^ 
or in the silence 'of night within' your own dwelling^ 
when you kneel alone to pt^ay^ which kingdom retains the 
control of your heart? Does the love of Christ hold 
you as the sun holds this planet in its power? If the 
new kingdom has not gotten the command^ the old kj^ng- 
dom hast not lost it. A kingdom in word cannot wench 
you from the grasp of this world's god. The word of 
the kingdom may tingle in yoiu* ears every Sabbath for 
a life-tii-ae^ and you, nevertheless, lie in the wicked 
one. There is only one way of deliverance ^ and that 
is hj a simple and imreserved personal surrender to 
the power of Chi^ist's kingdom- to Christ its King. 

Vlhether do you keep Christ in your power or lie in 
his? Strange question, you will say; how could we keep 
Christ in our power although we would? True, you can- 
not ascend into heaven and drag Messiah from his throne; 
but those who are determined to have Christ at their 
disposal take not the power but the word, and make it 
lie where it will disturb them least. Some persecutors, 
when the victim is beyound their reach, dress and ex- 
ecute his effigy. Thus some who ai^e called Christians 
treat Christ. They keep a lifeless image which bears 
his name, leaving it outside the door while they enter- 
tain company mthin, and subjecting it to a thousand 
indignities. The name and garb they will -endure^ but 
not the life and power. In order to carry out a certain 
political system, the British Government maintained a 
personage at Delhi in Royal state, with royal titles, 
but they crushed their o\^ creature as soon as he tried 
to be a real king. It is thus that the same persons 
who bow the knee and cry, Hosanna! before the Christian 
religion, crucify Christ because he claims to be a King. 
The struggle of rebellion is painful; but simple, trust- 
ful, loyal obedience is sweet. Tliose who have surren- 
dered mthout reserve to the Redeemer's claim of sover- 
eignty, bear wittness willingly that his yoke is easy 

and his burden light. ^.^ 

Gospel Visitor, looS 



This world is but a field of labor- labor and toil. 
Labor for the soul and labor for the body. The bodjr 
requires care^ cleanliness^ raiment and food. All this 
can be had if one will work for it. And if any will 
not work they must not eat. But to refrain from eat- 
ing, or have nothing to eat would be starvation to the 

But the SOUL is no less in want* than the body. It 
tooj like the bo'dy^ requires care- cleanliness (purity) 
raiinexit and food. The wants of the body are litter al, 
while the wants of the- soul are spiritual. The 'manner 
of the labor for the one differs, little from that of 
the other- both require a WILL- a heart and mind to 
conceive and mature ideas witJi hands and feet- ready 
and willing to carry them into effect. Both require 
the actions of the body^ but the increase cometh from 
a higher source. The body is an "earthly house '» for 
the soul to live in. This earthly house must be cared 
for J and kept in proper repair j^ or the soul cannot 
abide in it, and death ensues. Herein, however, is a 
difference. The wants of the body are present, while 
the wants of tlie soul are both present JM) FUTURE. 
Th^ body requires its regular food that it starve not. 
The soul delights Itself in a "feast of fat things," 
even .for the present already when not interfered with. 
But, moreover, some people starve theii" souls for years 
and years. They feast the body at a high rate^ but 
forget the soul. The rjoor soul comes in as a^ secondary 
matter if it comes in at all. And, by some, the body 
is even more than cared for. The wants of the body are 
simple and plain. This pertains both to food and rai- 
ment. So also are the wants of the soul, for so the 
great God hath foreordained, 

. But, is the body MORIil than cared for? Yes, for' some 
inconsiderate persons do x/aste axid lavish out to their 
bodies, both in food, and raiment enough to clothe and 
feed two or three such eathen soul houses, and all this 
at the expense of the soul. Strange! Wliat? care more 
for the house than for the inmate^? Feed up, pamper 

THE PILGRffi 201 

and adorn the body and let the soiil perish? Such is 
the easel Poor management] Miere^ Oh where ^ is wis - 
dom and prudence? CRY OUT now, and let yoixr speeches 
be heard. Plead for justice and plead for the right J 
Plead for the INIJER LIFE that the soul also be clothed^ 
and forbid it should perish from famine and starvation^ 
because of the gluttonny of the body, and the pride and 
vanity housed upon iti This is iJORLDLY INSANITY! 

Is there such a thing as religious insanity? Can 
people become over-anxious and excitable? Can they 
become over-zealous or soul crazy to the neglect of 
their litter al wants ^ and those under their care? Yes^ 
they mayl for the Psalmist says, "The ZEAL of thy house 
hath eaten me up." To be negligent and laay is a sin, 
but to be MODERATE is a jewel. 

To neglect the wants of the soul is a great m^ong, 

but to neglect the plain and simple wants of oiu* bodies 

and those over whom it is our duty to care for, is 

equaly -^jrong. To be over-jealous and over-anxious for 

the one or the other shows a want of proper self-control^ 

and is not commendable. But MODERATION^ in a3.1 things, 

striks the propex* key, and swells the highest notes of 

the mystic lyre to the increasing praise of the KING 


Vindicator, 1879. 


1, It is forbidden by the ¥ord of God, The Scrip ttire 
which enjoins the worship of the one true God, forbids 
the worship of Idols, "Ye cannot serve God and naaimnon, " 
Mtt, 6:2U. So CiTrist commanded the apostles to bap- 
tize believers. This therefore forbids them to baptize 
unbelievers or infants who can neither believe nor 
disbelieve. Therefore infant baptism being forbidden, 
it is a sin to practice it, 

2, It begets a fleshly chiirch, Christ designed 
that his church should be spiritual, composed of mem- 
bers led by the Spirit, Rom. 8:9; Eph. 2; 19-22; I Pet, 
2:5-9« But infant baptism fills the church with a 
fleshly membership, 

3* It changes the order of the Gospel, It places 


baptism first in the plan of initiating meiabers into 
the church; whereas in Clirist^s appointment it is the 
last* He said teach and then baptise. But Pedobapti- 
sts say baptise and then teach. He said, he that be*- 
lieveth and is baptised, shall be saved; but they say, 
'he that is baptised and afterwai*ds believes, shall be 
saved. The order of the gospel is, 1, Repentance, 2, 
Faith. 3f Baptism, Pedobaptist's order is, 1, Baptism. 
2, perhaps faith, 3^ peradventure repentance. Hence, 
pedobaptism is not the gospel. 

lu It makes void the command of Clirist, Let infant 
baptism be universaly practiced, and what will become 
of the command of Christ to baptise believers? It is 
made void and of none effect. There will not be a be- 
liever baptised. And such is generaly true of all the 
old established pedobaptist chxorches*: they very seldom, 
or never baptise a believer. Well did Clirist say of 
such, 'Wiy do ye also transgress the commandments of 
God by your tradition?" But in vain do they worship 
me, teaching for doctrine the commamdments of men."* 

5, It licenses sin. Those sprinkled in infancy ai^e 
none the less under obligation to submit to believer's 
baptism xfhen they believe. But they are taught that 
their sprinlcling is enough, and thus they are encourag- 
ed to neglect that which all believers are required to 
do, and so live rejecting the authority of Christ as 
set forth in this requirement. 

6. It binds the conscience. Many who have been 
sprinl<:led in infancy, by reading and hearing the truth 
are convinced that it is tlieir duty to be immersed. 
They go to their minister and freely unfold their con- 
victions to hiia, and request him to iiTimerse them. No, 
says he, you were sprinkled in infancy,^ and we regard 
that as valid baptism; it would be sacrilege to repeat 
it; hence you must rest satisfied. Vfe cannot baptise 
you again. Thus all such are instructed to go contrary 
to their consciences, 

?• It deprives of the liberty of choice. No person 
sprinkled in infancy is permitted to obey Christ in the 
act of immersion. The right of choice is destroyed, 
^ • (continued on page 20?.) 




And hear what part of earth He was to be born in^ 
as another prophet, Mcah^ foretold; He spoke thus: 
"And thou Bethlehem^ the land of Judah, art not the ' 
least among the princes of Judahj for out of 'thee shall 
come forth a Governor ^ who shall feed my people," Nm^- 
there is a village in the land of the Jews, thirty five 
stadia from Jerusalem, in which Jesus Christ x-/as born, 
as you can ascertain also from the registers of the 
taxing made under Cyrenius, your first procurator in 
Judaea • 


And how Christ after He was born was to escape tlie 
notice of other men until He grew to man»s estate, 
which also came to pass, hear what was foretold regard- 
ing this. There are the following predictions: ^'Unto 
us a child is born, and unto us a young man is given, 
and the government shall be upon His shoulders 5" which 
is significant of the power of the cross, for to it, 
when He was crucified. He applies His shoulders, as 
shall be more cleai^ly made out in the ensuing ^is-^ 
coiu^se. And again the same prophet Isaiah, being in- 
spired by the prophetic Spirit, said, "I have, spread 
out my hands to a' disobedient and gainsaying prople, 
to those who walk in a way that is not good. They now 
aslc of me judgment, and dare to draw near to God," 
And again in other words, through another prophet. He 
says, "They pierced lij hands and My feet, and for hy 
vesture they cast lots," imd indeed David, the king 
and proptiet, who uttered these things, suffere4 none 
of them; but Jesus Clu'ist stretched forth His ■ hands, 
being cricified by the Jews speaking against Km, and 
denying that He was the Christ. And as the prophet 
spoke, they tormented Him, and set Hira on the judgment 
seat, and said, Judge us. And the expression, "They 
pierced my hands and my feet, " was used in reference 
to the nails of the cross vjhich were fixed in His hands 
and feet. And after He was crucified they cast lots 

201l the PILGRM 

upon His'vesturej and they that crucified Him parted 
it among them. And that these things did happen, you 
can ascertain from the acts of Pontius Pilate, And 
we will cite the prophetic utterances of another proph- 
et, Zephaniahj to the effect that He was foretold ex- ' 
pressly as to sit upon the foal of an ass and. to enter- 
Jerusalam, The words are these: •'Rejoice greatly, 
daughter' of Zion; shout, daughter of Jerusalem: be- 
hold, thy King cometh unto thee 3 lowly, and riding upon 
an ass, and upon a coat the foal of a ass." 


But when you hear the utterances of the prophets 
spoken as it were personaly, you must not suppose that 
they are spoken by the inspired themselves, but by tlie 
Divine Word who maves them. For sometimes He declares 
things that are to come to pass, in the manner of one 
who fore tails the future j sometime He speaks as from 
the person of God the Lord and Father of all; sometimes 
as from the person of Clirist] someti^nes as from the 
person of the people ansi^ering the Lord or His Father, 
just as you can see even in your own x^iters, one man 
being the writer of the whole, but introducing tlie 
persons who converse. And this the Jews who possessed 
the. books of the prophets did not understand, and there- 
fore did not recognize Christ even; when He came, but 
even hate us who say that He has come, and who prove 
that, as vjas predicted, ,He was crucified by them. 


And that this too may be clear to you, there were 
spoken from the person of the Father, thz^oaigh Isaiati , 
the Prophet, the following words: "The ox knoweth his 
corner, and the ass his master's crib; but Israel doth 
not know, and My people hath not understood. ¥oe, sin- 
ful nation, a people full of sins, a wicked seed, child- 
ren that are transgressors, ye have forsaken the Lox'd." 
And again elsewhere, vrhen the- same prophet speaks in 
likemanner from the person of the Father, "VJhat is the 
house that ye will build for Me? saith the Lord, The 
heaven is My throne, and the earth is i^ footstool,'^ 
And again in anotlaer place, "Your new moons and your 


sabbaths My soul hateth; and the great day of the fast 
and of ceasing from labour I cannot away with* nor, if 
you come to be seen of Me^ "will I hear you: yoiar hands 
are full of blood; and if you bring fine flour , incense, 
it is abomination unto Me: the fat of lambs and the 
blood of bulls I do not desire. For who hath required 
this at your hands? But lops e every bond of wicked- 
ness^ tear asunder the tight/or violent contracts, 
cover the houseless and naked, deal thy bread to the 
hungry, '» Vftiat kind of things are taught t]:a?ough the 
prophets from the' person of God, you can now perceive. 


And when the spix*it of prophecy speaks from the 
person of Clirist, the utterances are of this sort; "I 
have spread out My hands to a disobedient and gainsay- 
ing people, to those who walk in a way that is not good,** 
And again: "I gave My back to tlie scoirrages, and i^iy 
cheeks to the bul'fe-C/ings; I turned not a\mj My face 
from the shame of sjoittingsj and the Lord was My helper: 
therefore was I not coniomided: but I set lij face as 
firm rock; and I knew that I should not be ashaiaed, for 
He is near that justifieth Me," And again, vdien He 
says, "They cast lots upon My vesttu^e, and pierced My 
hands and feet. And I lay down and slept, and rose 
again, because the Lord sustained Me," And again when 
He says, "They spake with their lips, they wagged the 
head, saying, let Him deliver Himself." And that all 
these things happened to Christ at the hands of the 
Jews, you can ascertain, i'or when He was crucified, 
they did shoot out the lij^, and i^agged their heads, 
saying, "Let Hiin who raised the dead save Himself," 


And when the Spirit of prophecy speaks as predict- 
ing things that are to come to pass. He spealcs in this 
way: "For out of Zion shall go forth the law, and the 
word of the Ix)rd from Jerusalem, And He shall judge 
among the nations, and shall rebuke many people; and 
they shall beat their swords into plowshares, and their 
spears into pruning hooks: nation shall not lift up 
sword against nation, neither shall they learn war any 


more," And that it did so come to pass we can convince 
you. For from Jerusalem there went out into the world, 
men, twelve in number, and these illiterate, of no 
ability in speaking: but by the power of God they pro- 
claimed to every race of men that they were sent by 
Christ to teach to all the word of God; and vre who 
formerly used to murder oneanother do not only now re- 
frain from malcing war upon our eneiiues, but also, that 
we may not lie nor deceive ovr exaid.ners, willingly 
die confessing Ctoist. For that saying, "The tongue 
has sworn , but the raind is unsworn, " might be imitat- 
ed by us in this matter. But if the soldiers enrolled 
by you, and viho have taken the military oath, prefer 
their allegiance to their own life, and parents, and 
country, and all kindred, though you can offer them 
nothing incorruptible, it vxere very rediculous if we, 
who earnestly long for incorruption, should not endure 
all things, in order to obtain what we de3Jj:*e fx^om liim 
who is able to grant it. 

Chap. XL.- ClffilST^S ADVENT FOlffiTOLD 

. . . And we have thought it right and relevant to 
mention some prophetic utterances of Davidj from x^rhich 
you may learn how the Spii^it of prophecy exhorts men 
to live, and how He foretold the conspiracy which was 
formed against Christ by Herod the king of the Jews, 
and the Jews themselves, and Pilate, who was your 
governor aiaong them, W3_th his soldiers; and how He 
should be believed on by men of every race; and how God 
calls Him His Son, and has declared that He xri.ll subdue 
all His enemes uiider Him; and how the devil , as much 
as they can, strive to escape the power of God the 
Father and Lord of all» and the power of Clirist Him- 
self; and how God calls all to repentance before the 
day of judgment comes. These things were uttered 
thus: «,**Miy do the heathen rage, and the people 
iiaagine new things? The Icings of the earth set them- 
selves, and the rulers take counsel together, against 
the Lord, and against His imointed, sa;vdng. Let us 
break their bands assunder, and cast their yoke from 
us. He that dwelleth in the heavens shall laugh at 
them, and the Lord shall have them in derision. Then 


shall He speak to them in His jrjrath, and vex them in 
His sore displeasiire* Yet have I been set by Him a 
king on Zion His holy hill^ declaring the decree of 
the Lord. The Lord said to Me, Thou art my Son; this 
day have I begotten Thee, Ask of lie, and I shall give 
■Thee tlie heathen for Thine inlieritance, and the utter- 
most parts of the earth as Thy possession. Thou shalt 
herd them with a rod of iron; as the vessels of a pot- 
ter shalt thou dash them in pieces » Be trise now, 
therefore^ ye kings; be instructed ^ all ye judges 
of the earth. Serve the Lord with fear, and rejoice 
vjrith trembling. Embrace instruction, lest at any time 
the Lord be angry, and ye perish from the right way, 
when His wrath has been suddenly kindled. Blessed are 
all they that put their trust in Him. 

NOTICE:- There are six more insta3jaents yet of Justin's 
"Apology*' including tlae Imperial Edict of tlie Emperor 
in response to Justin's defence ;« after which we intend 
publish a treatise by a Bretliren writer, 186U, entitled 
"Monresistance Asserted, or, The IQ^ngdom Of Christ Imd 
The Kingdom Of The Wcrld Separated." This is a very 
thourough doctrinal treatise on the kjaigdom of Christ, 
written in simple language and easy to read and under- 
stand, yet highly intelligent and analytical, and we 
believe will be appreciated by all who read it. 

(Continued from page 202,) 
This is the established rule of the pedot^aptist church- 
es. They dare not say to their members, choose v;hich 
you will have, sprinl^ding or immersion. 

8, If pedobaptist churches are the 'chuixhes of 
Christ, many of their members have to leave them in 
order to obey him. It is a fact which cannot be de- 
nied that many of the members ox these churches have 
to leave them, and join the various baptist churches, 
to obey Christ in baptism. Ue honestly conclude that 
no man can see that the Bible favors infant baptism 
unless he reads it determined that it shall do so, and 
all such can read it to favor any thing else they may 
wish it to. • -Gospel Visitor 1865. 



jraiIBi2ls' ■ , '••: 

Numbers is the f otiirth book of Moses ^ and derives 
its name from the fact that it records all the enmner- 
ation of Isi^ael, The hosts of Israel were enumerated 
two times in a period of thirty nine yeai*s. Moses 
and Aaron numbering them in tlae wilderness of Sinai 
after they left Egypt. Only two of them stirvlved their 
wilderness wanderings making a completely new gener- 
ation to be^ nuiribered by iioses and Eleazar in the plains 
of Hoab by Jordjon. It is interesting to see how every 
servant vras nurnbered and had his oim definitely assign- 
sex^Vice. Nothing ^jas left to self will, 

\ We have j.-'e corded in this book the x^janderings of 
the Chilcb^en of Israel from ^^gypt to their promised 
land, . lie also can read of the severity of a long- 
suffering God toward His disobedient children. Ue see 
how huaaan nature (in Iioses tiine as Xirell as in the 
present time) was willing to serve God as long as all 
went well with the servant. But let temptation come 
and he was, and is, ready to turn back to his former 
state or turn to otlier gods. 

There is a beautiful riioral order to the fifst four 
books of iioses; Genesis is the book of creation and 
fall J Exodus is the book of redemption j Leviticus is 
the. book of vxorship; and itoabers is the book of ser- 
vice and x^/allc, 


Ifliy were the Levites not enumerated vjlth the rest of 
' the children of Israel^ and why did did they have 
no jjnliejr^itance in the land? 
How old v/as an Israelite before he was enumerated? 
VJho were the two faithful spies sent into Canaan? 
I'Jhat siTTibol of remembrance to be holy and do His com- 

mandiaents vjere the Children of Israel to wear? 
which enumeration showed the largest number of people? 
Did Moses see the promised Land? 
I#io was appointed in Moses' place? 
How many elders were installed under Moses to help him? 

-Richard D. Skiles, 


VOL. 2 DECEMBER, 1955 NO. 11 

"Dearly beloved, I beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul.* 1 Peter 2:11 

Angels, from the realris of glory, 

\i±ng your flight o'er all the earth; 

Ye, T'Tho sang creation's story, 
Now proclaim ifessiah's birth: 

Come and worship, 
Worship Christ, the .newborn King. 

Shepherds in the field' abiding, 

Vjatching o*er your;flocks by nightj . 

God mth man is now residing. 
Yonder shines the infant La.ght: 

Come and vorsliip, . ~ 
Worship, Christ, the nevjborn 'King* 

Sages, leave your contemplations; 

Brighter visions beam afar: 
Seek the "great Desire of nations, 
, Ye have seen his natal star: . , 

Come and worship, ' . 

VJorship Christ, the, nex<rborn King, 

Saints before the alter bending, 
Watching long in hope and fear. 

Suddenly the Lord, , descending. 
In his temple shall appear; 

Come and worship. 
Worship' Christ, the nevjborn King. 

-James Montgomery, I6l6 


THE PILGRIM is a religious magazine published monthly by Daniel 
f. Wolf in the interests of the members of The Old Brethren Church. 
Subscription rote; $1.50 per year. Sample copies lent free on request. 
Address: THE PILGRIM, Rt. 3, Box 1378, Modesto, Calif. 


"Christmas" which is perhaps the greatest holiday 
in the world at the present time will soon be with us 
again,- in fact is already here. For what was> only a 
generation ago^ a home coming and church service ob- 
servance, of one day only, has now evolved into a mass- 
ive piiblic celebration and holiday season of a whole 
month or more and is deeply rooted in a gigantic com- 
mercial ent-erprise. 

"Christmas" means Christ-Mass j and had its origin:^ 
not in the Orthodox, but in the Latin Roman Church in 
the third and fourth centuries, and its name alone is 
cause for Protestant Christianity to think carefuly and 
examine its character closely. 1/vonderful and marvelous 
as was the birth of our Lord, yet it was not the prin- 
ciple event of his visit to earth. It was the chosen 
and appropriate means by which Christ, the Redeemer, 
came into the world for a mission which culminated in 
his cruel suffering on Calvary *6 cross. And while 
angels and men rejoiced at his birth, yet this Christ- 
child was born to be a "Man of sorrows and acquainted 
with grief." Almost immediately after his birth it 
was said to his mother, "This child is set for the fall 
and rising again of many in Israel, and for a sign that 
shall be spoken against;- yea a sword shall pierce 
through thine own soul also. Let us therefore, like 
Mary, ponder these things in our hearts. 

Heaven and angels gave appropriate recognition and 
attendance at the birth of our Lord with celebration 
that all earth could never immitate. For Jesus , even 
as a Bethlehem babe, was worthy of all praise in the 
Highest glory. But remarkable as it may seem, Jesus did 
not institute any memorial of his birth, nor is there 


any hint by any of the New Testament writers of it ever 
being observed by any of the chiirches in the Apostolic 
times. But Jesus did institute a memorial of his death 
(for which cause he came into the xrorld) to be observed 
by the church until he comes again. 

Historians and scholars have differed widely regard- 
the date of Christ's birth and have reckoned it. various- 
ly from October to harch and in all probability Dec. 2^ 
is not the correct date.- It almost appears that God 
may have purposly caused it to be lost. Neither is there 
certainty as to why Dec. 2^ was accepted or how much of 
it was motivated by perhaps sincere, but overzealous, 
church leaders, desiring to add color and adornment to 
the pure and simple religion of Jesus Christ, and how 
rmch was from heathen influence vrhich came all the way 
from Babylon. I''or all writers lend much credence to 
the assertions that inasmuch as the birthday of Christ 
was variously calculated to be near to the time of an 
ancient festival of sun worship, some Alexandrian pliil- 
osophers and the lioman people who Xiiere converted to 
Christianity from pagan religions were mlling to retain 
their former festival in the church and sijuply give it 
a new or Christian name. 

To many hundreds of thousands of children, and adults 
as well, "Christmas" means Santa Clauses and reindeer 
and Christmas trees and tinsel and scarlet and many 
colored lights, and gifts, that in many instances, are 
asked for and, exfiected. let none of these tMnf^s can 
have any valid connfection with the birth of Chr.i'-.t^ 
but they do point stror.gly to tiie assertions of the 
historians that they are of heathen origin, and soiae 
of which were brought ihto the church at a very early 
date and some later. In many instances innocent child- 
ren aremade to believe that "Santa Glaus" is the real 
benevolent giver of gifts and thus takes the place of 
Ohrist in the affection of the child. The Christmas 
tree also hints strongly of the "Groves" and "Baal" 
worship of the Children of Israel in the times of their 
^Kings" which was abomination to God and for which cause 
He allowed them to be .taken captive by those nations 
whose Idolatrous worshl-jij they adopted. 

212 THE PIIiIRm 

lie feel very certain that if Jesus were to step into 
a niodern "Christmas" as he did in the Jem ah Temple 
long ago, he would say, "Take these things hence." 
And no doubt Paul would say, as he did to the Lycaon- 
ians, (Acts, lU: 1$) "Sirs, why do ye these things? 
vje also are men of like passions mth you, and preach 
unto you that ye should turn from these vanities unto 
the living God." 

Devout Christians often find themselves in a pecul- 
iar position lath regard to "Ghi^istmas" and. other 
holidays of Christian name which are celebrated by 
both professing Jhristians and non-professors and we 
would in no way wish to hinder or disuade froia aiiy tiling 
that renders praise and glory to God, but rather our 
purpose is to examine and discover as much as -possible 
the tmith about a popular celebration and worship, done 
in the name of Christ but bearing so many signs of idol- 
atry, the best for i:hich can be said that it is a mix- 
ture of Christian and non-christian x^^orship, 

Christians may worship at all times regardless of 
what a nominal or worldly Christianity is doing, and 
vje do not recoimaend that it would be virtueous for 
the pious to remain mute or indifferent simply because 
others are celebrating in an unchristian manner. Ive 
see no reason vrhy, at a time, wnen on every hand all 
minds are acutely charged mth the remembrance of the 
birth of Jesus, we may not also remember tiiat event 
vTith joy and gladness and render praise and honour to 
God for it, and all that it ment for redemption. 

But for a neo-ole who profess non-conformity to the 
world in obedience to apostolic teaching; surely in 
this area also there should be a marked separation; 
and those who have been "transformed by the renevJing 
of the liiind" should have no desire to follow a worldly 
pattern of worship which has many unmistakable signs 
of idolatry. God does not seek worshipers who only 
"admire" him, but wants dear children who gladly con- 
form to the image of Christ, Fis Son, and obey Ills 
revealed will both in worship and way of life. 

The Christ-clald was promised in Eden in the person 
of "the seed of the woman"; Isaiah prophesied seven 


hundred years before Jesus' birth that he would be born 
of a virgin and his name should be called^'Immanuel" 
meaning^God with us." And to Mary the Angel Gabriel 
said> •'•..Thou shalt.. bring forth a son, and shalt call 
his name Jesus (meaning "Saviour") He shall be great and 
shall be called the Son of the Highest: and the Lord 
shall give unto him the throne of his father David: and 
he shall reign over the house of Jacob forever; and of 
his kingdom there shall be no end." "The Holy Ghost shall 
shall come upon thee , and the power of the Hi.ghest 
shall overshadow thee: therefore also that holy thing 
which shall be born of thee shall be called tlie SON OF 

This is the unmistakable "Immanuel" of Isa, ?: II4J 
Here is the true seed of Abraham and son of David: 
Thj.s is the reigning Prince of Isa. 9:6,7; This is the 
true PRINCE OF GOD typified in Gen. 32:28; This IS the 
SON OF GOD conceived in flesh by the HOLY GHOST, l^lhat 
more appropriate means could have been employed to dem- 
onstrate that the children of men could become sons of 
God and restore the relationship between God and man 
which was dost in Eden? 

Mary believed the words of the angel and said, "Be 
it unto me according to thy word," and from springs of 
joy in her soul^ said^ "1^^^ soul doth magnify the Lord, 
and my spirit hath rejoiced in God my Saviour." 

And so the "fullness of the time was come," (Gal,h: 
h) and Bethlehem, "though little among the thousands 
of Judahj- and sleeping, was suddenly to be awakened 
and give answer to the prophecy of Mcah 5:2, for, "out 
of thee shall come forth unto me that is to be ruler in 
Israel; whose goings forth have been from of old, from 

And the "Virgin" brought forth her firstborn son, 
"and wrapped him in svjaddling clothes, and laid him in 
a manger; because there was no room for them in the irm. 
...And, lo, the angel of the Lord came upon them, (the 
shepherds in the field) and the glory of the Lord shone 
round about them: and they were sore afraid. And the 
angel said unto them. Fear not: for, behold, I bring 
you good tidings of great joy, which shall be to all 

(continued on pae!:e 226) 



Davici A, Skiles 

Had there never been a lossj, a degeneration, a 
corruption from that which is Holy and Good, had man- 
kind never fallen from his full harmony, and relation- 
ship with Him who alone can be called good in its per- 
fection, then thei'e would be no cause, or need, for 
redeirrption, or a Redeemer, But such has not been the 
history of hmnanity, but the reverse has been its sad 
plight from the beginning doi-m through the ages. 

Tliis plight, or condition, is clearly brought out 
by the Apostle Paul in Romans 3 9 and covers tlie entii'^e 
human race ^ both Jew and Gentile, For he says, "for 
we have before proved both Jews and Gentiles, that they 
are all under sinj As it is written, There is none 

righteous, no, not one?*' *'They are all gone out of 

the way, they are together become unprofitable, there 

is none that doeth good, no, not one," "destruction 

and misery are in their ways: And the way of peace 
have they not known: There is no fear of God before 
their eyes." I'Jhat a sad and deplorable condition. 

Prior to the flood, man became so unmindfull of 
God, so self centered, and felt so self suificient in 
their vain J.mae;inations that evidently they concluded 
that they could get along witliout God, and no doubt 
rose to a very high state of human endeavor, as also 
great wi^ckedness, only to fall to the lowest plaxie of 
human helplessness. God saw that the vjickedness of man 
was great in the earth, and that, every imagination of 
the thoughts of his heart was only evil continually. 
And it repented him that lie had made man on the eai^th, 
and it gi-^ieved him at his heart. And for such there 
was no iiedeemer. There was no Saviour, so they were 
submerged mider the almighty judgments of an Almighty 

The eartli, now clean, did not remain so long, for 
in their evil imaginations they conceived to build a 
tower that should reach to heaven. Again the wicked- 

THE PILGfilM 215 

ness of their seeming power was brought to naught by 
God*.s chastening hand and left them in confusion^ and 
diversity of tongues which still remains, Many^ many 
times later does the record testify of mans utter des- 
peration because of his rejection of ^ and isolation , 
from God^ snd his dependence upon his own resources, 

-Scarcely had Israel been delivered from Egy]otian 
, bondage^ pr. lef t the Red Sea^ in which God's power to 
deliver was so miraculously vindicated before them^ yet 
their faith fell ^gain^ and again until God*s displea- 
sure visibly rested upon them^ and so on dom until . 
finally God's chosen people were lef t mthout a king , 
and without a prince^ and without a'sacrifice^ and 
years, of noncommunication with God, Did man thus need 
a redemption^ a Redeemer? 

The wisdom of God from the beginning fore-saw 
this need 3.nd divine compassion foreshadotied and told 
of the coming Olfc x^rho should be the answer to man's 
greatest need. The REDEEnEH. The Holy One of God; He 
of whom Job in full coni'idence could say^ '*Eor I know 
that my redeemer liveth^ and that he siiall stand at 

the ].atter day upon the earth: V\!hom I shall see for 

myself, anO. mine, eyes shall behold, and not ano titer;*' 
He it is ox whom the prophet Hosea did say, "I will 
ransom thein fi^om the power of the grave; I \jill redeem 
them from- death:: ^' This redejmption is not within the 
power of mortals. The P.salmist, ch, k9y declares, 
"They that trust in thej.j:^ wealth, and boast theriiselves 
in the multitude of. their richesj 'None, of them can by 
any means redeem his brother^ nor give to. ^ God a ransom 
for him: (j^or the redemption of soul is precious, 
and it ceaseth for ever:)" 

VJhen man was dovm in hopeless despair, sLnd with- 
out God in the world, Jesus, the Redeemer, came by way 
of the cross to life them from the turmoils, of sin, 
and wretchedness, and gave himself for us, that He 
might redeem us from all iniquity and purify unto Him- 
self a peculiar people , zealous of good works. Tit, 

Wiat glorious redemption to the sons of mian as 
seen in Eph. 1, "Blessed be the God arid Father of our 


Lord Jesus Christ, who hath blessed us with all spiri- 
tual blessings in heavenly places in Christ: In 

whom we have redemption through his blood, the for- 
giveness of sins, according to the riches of his grace j 
V\/herein he hath abounded toward us in all wisdom and 
prudence j". 

All v/ho have not fled for redemption in Christ, 
are living in sin, as declared by King David. "Behold, 

I was shapen in iniquity; and in sin did my mother 
conceive me,'*, but in Hebrews 9^12, Paul speaks of 
our release from sin by virtue of the blood of Christ 
saying^ ^'Neither by the blood of goats and calves, 
taut by his own blood he entered in once into the holy 
place, having obtained eternal redemption for us,'^ 

Through regeneration and the new birth, being 
born of water and of the spirit^ the sinner, is redeemed 
from his isolation from God, into the favor of God, 
though while he is living in mortality he is not yet 
redeemed frora the limitationns of mortality, but 
having received, and hot grieved the Holy, Spirit, 
thereby he is sealed unto the day of Redemption. 

Unspeakable great is the power of the Redeemer 
to redeem^ but the fact must, not be forgotten that 
the redemption of our souls and bodies is unalterably 
conditional. It is not promiscuously bestowed on 
every soul or forced upon anyone ^ but alone given upon 
the terms of obedience, and f^oll surrender to all New 
Testament commands, and so Christ is able to save them 
to the uttermost that come unto God by him, seeing he 
ever liveth to make intersession for them. Heb. 7-25 

God, through the prophet Isaiah, spealis to us of 
his marvelous plans saying ^ "And a highway shall be 
there, and a way, and it shall be called The way of 
holinessj the unclean shall not pass over it: but it 
shall be fore those: the wayfaring men^ though fools, 
shall not err therein. No lion shall be there, nor 
any ravenous beast sha].l go up thereon, it shall not 
be found there 3 but the redeemed shall walk there: 
iUid the ransomed of the Lord shall return, and come 


to Zion with songs "arid everlasting joy upon their heads: 
they shall obtain joy and gladness ^ and sorrow and 
sighing shall flee away.*' 

Reader^ shall we not flee for refuge to lay hold 
upon the hope set before us: V^hich hope we have as an 
anchor to the soul^ both sure and steadfast^ and x-rhich 
entereth into that mthin the vail, 

Rossville^ ' Ind, 

Eusebius vol, 1, ?• 1|9 

VI. Now at this tiine when Herod was the first 
foreigner to hold the sovereignty of the Jewish nati^on^ 
the prophecy made through Moses that '*A ruler shall not 
fail fi^ora Judali nor a leader from his loins until he 
come for whom it is reserved" began to be fulfilled. 
Moses also shows that this one i<f±ll be the "expecta- 
tion of the Gentiles. " Obviouslj^ the terms of the 
prediction were unfi].filled so long as it was possible 
for the Jews to live under the native rulers of tlie 
nation^ beginning mtii Moses himself and Isisting do>m 
to the reign of Augustus 3 but in his time the first 
foreigner J Herod was entrusted by the Romans with the 
government of the Jexjs. h'e x^as as Josephus relates 
an Idumaean on hi.s fathers side and an Arab on his 
mothers^ but according to Africanus (nor was he any 
ordinary historian) those xjho give acc;xxrate informa- 
tion concerning Herod say thai Antipater (he x/as his 
father) was the son of a certain Herod of Ascalon, 
and one of those called "hierodouloi" -in the temple 
of Apollo. This Antipater was captured as a child by 
Idximaean brigands^ and stayed x-jith them because his 
father was unable on accoxurit of poverty to pay ransom 
for him. He was brou^ h,t up in their customs and later 
on was befriended by Hyrcanus the high priest of the 
Jews. His child xfas Plerod of oiur* Savior's time, IJhen 
therefore the kingdom of the Jews came to siich a man as 
this -the e^qpectation of the Gentiles^ in accordance 
with the prophecy^ was tilready at the door, inasmuch 


as the succession from mses of rulers and governors 
ceased with him. Before their captivity and removal 
to Babylon^ kings had ruled them, beginning with 
Saul^ the first kinp;, and David j and before the kings, 
rulers called judges administered them and ttiese be^ 
gan after iioses and his successor, Joshua. After 
the return froiii Babylon a constitution of oligarchic 
aristocracy was continuous (for the priests were at 
the head of affairs), xmtil Pompey, a Homan general, 
attacked Jerusalem, besieged it in force, and defiled 
the Holy places by intruding into the secret parts 
of the Temple, He sent to itome as a prisoner with 
his children the king and high priest, Aristobulus 
by name, who had continued the succession of his 
ancesters until then. To Hyrcanus the brother of 
Aristobulus, he handed over the high-priesthood, but 
made the whole nation of the Jews from tliat time 
tributary to the ^tomans. As soon as Hyrcanus, the . 
last to whom belonged the high-priestly succession, 
was talven prisoner by the Paa^thians, Herod, the first 
foreigner, as I just said, was entrusted with the 
nation of the Jews by the Senate of the Komans and 
the iimperor Augustus, The advent of tlie Christ 
clearly came in his time, and thus the expected sal- 
vation and calling of the Gentiles followed consis- 
tanoly with the prophecyj iuoreover, from the time 
V7hen the rulers and governors from Judah, that is to 
say "oliose of the Jewish race, had ceased, iimnediate 
confusion natui^ally ensued in the affairs of the 
priest-hood which passed steadily to the nearest 
heirs from generation to generation from the ances- 
ters. Of this, too, you have Josephus as a vaJ^uable 
vxitness, for he explains how Herod, when he was en- 
trusted with the kingdom by the Romans, no longer 
appointed high-priests of the ancient race but as- 
signed the honour to certain obscure persons j and 
that Herod's policy T; regard to the appointment 
of the priests was followed by his son Archelaus, 
and after him by the Romans, when tliey took over the 
government of the Jews, The same vjriter explains 


how Herod was the first to lock up and keep under his 
own seal the sacred robe of the high priest^ for he 
no longer allowed the high priests to keep it in their 
own charge^ and his successor , Archelaus^ and after 
him the Romansj persued the same policy. These facts 
may also serve us as proof of the fulfillment of an- 
other prophecy on the manifestation of our Savior 
Jesus Christ, It is quite obvious that in Daniel the 
.text defines the number of certain weeks^ x^rhich I 
have treated of elsewhere^ in so many words as "until 
Christ the ruler '% and prophecies that after the ac- 
complishment of these weeks the anointing' among the 
Jews shall be destroyed. The fulfilment of this at 
tfye time of the birth of our Savior Jesus Christ is 
cleBTly de!,ionstrated. These points must suffice as 
preliminary observations necessary to establish the 
truth of the date, 


(Gospel Herald) 

"And whosoever doth not bear his cross, and come 
after me, cannot be my disciple, ..whosoever he be of 
you that forsaketh not all that he hath, he cannot be 
my aisciple. *' Lulce 114:27^33. 

A Christian disciple i^- one who has experienced 
redemption, but who also has accepted a commision. \ 
The hand which snatches avxay his guilt lays upon him 
a responsibility. There ar'e people Mho have gone 
only half way in theli- acceptance of Christ. They . 
have accepted Christ's cross, but not their ovm. 
Christ is their Saviour, they say^ but He is not their 
Lord, A palatial Christianity is a vicious thin^^. 
It comes from an attempt to have a half -Christ,' Can 
Christ be divided? Can He save those who refuse to 
follow Him? 

It costs to be a Christian, For a true faith 
finds its expression in living. The Christian walk 
"crosses" the ideas and ideals of a sinful vjorld, 
and so Christian living involves taking up a cross, 
A crossless life is not truly Christian. It is not 


an easy thing to be a disciple of Christ. 

The first price of discipleship is a denial of 
self. Not only is Christ crucified for us; we must 
be crucified with Him^ There must be a daily judge- 
ment on the natioral tendency to take good care of 
Number One, We must say no to the indixiging of de- 
sires^ to the seeking after secm^ity and ease^ to the 
reaching after honor and wealth ♦ Carnality is the 
enemy of discipleship^ and self-seeking is carnality. 

In paying this price of discipleship we must 
guard against the danger of asceticism. One is not 
Christ's disciple sirq:)ly because he puts a rein upon 
his appetites. Paul protested against the "touch 
not^ taste not, handle not" concept. A Ciiristian 
practices self-denial^ but mere self-denial cioes not 
make one a Ciiristian, 

Another cost of disciple siiip is taking the min- 
ority way# Of the narrow way to life Jesus said, 
"Few there be that find it." The Christian must walk 
on a lonesoiiie vra,^/. It taices coua-^age and conviction 
to go against a crowd, to stand alone. It is not 
pleasant to be misunderstood and misinterpreted, A 
Christian in a non-Christiar:i society must bp a no3'i- 
conformist. This will often put him out in bold re- 
lief. He must be grilling "to stick his neck out/' 
to risk coroj-'ort, reputation, freedom, even life it- . 
self, for the salre of truth snd right. 

There ia a danger here too. Sometimes we stand 
alone, not because we are right, but because we are 
stubborn and proud. If our nonconformity is just a 
Ifoi^mal fetish, an end in itself, it becomes phar*is- 
aical. Again, we do not become Christians by being 
different 3 we are different because v/e are Christians, 

A third cost of discipleship is making life a 
fight. It is to passively accept things as they are. 
If we laiox; they are wrong, it is easy to thinlv of the 
right as an unattainable idealj to be realized, if at 
all, in some distant future for which we ai-e not res- 
ponsible. But the true disciple rallies to the plain 
command, no matter how much difficulty is involved. 


He believes the will of God for men should be realized 
here and now. He becomes a campaigner. He sets out 
to change what is wrongs to vn^estle against the forces 
of Satan. He engages in a lifelong struggle. 

The danger here is that the fight may be waged in 
an unloving spirit. The disciple accepts^ not only 
the goalSj but the methods^ of his Master. The 
contest against evil is carried on with fairness and 
with loving sympathy. It is no evidence of disciple- 
ship when we lose our tempers and indulge in name- 
calling and mud-slinging. 

A fourth price of discipleship is uneasiness. 
There is a constant stirring of consqience. There is 
a realisation that we are not perfect disciples^ and 
an urgent desire to follow more closely. There must 
be a continued study of the world's evils and the ap- 
plication of Christian principles. Too. many people^ 
luxuriating in the peace. Christ has g-iven^ neglect the 
sober thinking x^rhich an evil age requires. And so ye 
have people glibly testifying of saving grace who have 
very diLll ethical and social consciences. True dis- 
cipleship has plenty of bhe "fear' of the Lord" mijigled 
with peace of the justified.' It leads the disciple in- 
to a gi'ovn^ng awareness of the implicabions of the 
Christian faith for daily living. The disciple never 
"arrives^" but is ever seeking the fiarther will of God. 

The dangei^ here^ of course^ is a lack of Christ- 
ian assui^ance. If being a Christian includes doing 
the will of Godj and if one never reaches perfection 
in that doing, hov; can one have assurance of salvation? 
It is necessai^y to see clearly that Christ is the a- 
tonementfor our* sins, past and present. Since the 
provision is sure and our acceptance is genuine, our 
salvation is sure, lie know, too, that so fai" as daily 
righteousness is concerned, God knows oior hearts^ and 
accepts the vjish and the intention. It is necessary, 
however, that we follow on in obedience to the best 
that we know, and in seeking to know more. 

Yes, it costs to be a disciple. Our Anabaptist 
fathers knew the cost. Disciples in countries like 
Russia and China today know the cost, Vdhy are we so 
slow in taking up our o\m crosses? 

222 THE Flimm 


First;, as to the political condition of the Jewish 
nation at the birth of our Saviour. The Maccabean 
princes for a time united the priestly and leLngly func- 
tions^ and enlarged the Jewish kingdom by conquering 
Samaria and Idumea^ the inhabitants of which> the Edom- 
ites^ were made proselytes and circumcised^ But this 
power was soon broken, Palestine fell, with the whole 
civilized world , into the hands of the Romans. After 
the battle of Philippi (B.C. U2) The East bowed to the 
poT'Jer of harcus Antoniusj who, with Caesar Octavius 
transferred the crown of Palestine, as a Roman province, 
to Herod (B»C, 39 )> x-J^ho, after the battle of Actium 
(B.C* 30), which made Octavius, or Ag^ustus, sole ruler 
of the Roman empire, was confirmed in this office. 

Herod the Great was an Idumean, the son of Antipater, 
a shrewd, energetic, but ambitious, cruelj and thorough- 
ly heathen pVince, (iMote by Editor:- This statement 
gives more meaning to Luke, 1: 71) At his accession, 
the Maccabean house, already inwardly destroyed by all 
sorts of vice and cruelty, was also outwardly forever 
annihilated, and Israel came under the influence of 
heathen Rome, vjhich must of course, accelerate its 
national dissolution.' hei'od used all his power against 
the Jemsh morality, and institutions, and sought to 
introduce Ronian usages. This roused the stiffly con- 
serative Jews, especialy the Pharisees, and he was 
unable to reconcile them even by building for them a 
more magnificent temple in the. place of the old one on 
mount Moriah, He did not, therefore, enjoy his power, 
and after having procured the execution of all the re- 
maining members of .the Maccabean family, including even 
his beautiful mfe Kariamne and her sons Aristoblus 
and Alexander, he fell into a wild melancholy, and at 
last into a loathsome disease, of vrhich he died in the 
year of Rome 7^0 or 7^1 > and of our era 3 or I4. Herod's 
hatred of thd Jews, liis jealousy of his power, and the 
confusion and spirit of rebellion then prevailing, en- 
ble us to understand fully the cruel proceedure of this 

THE PILCa^m 223 

tyrant with the babes of Bethlehem^ when the account 
reahed liis ears tlirough the wise men of the East that 
an heir to the throne of David was born in that city. 
After his death, the kingdom was divide arriong his 
three sons. Archelaus> (Matt, 2; 22), received Judea, 
Idiomea, and Samariaj Philipp, Batanaea, Ituraea, and 
Trachonitis; Herod Antipas (mentioned in Luke 3: 1, as 
Herod the Tetrarch), Galilee and Peraea^ Archelaus, 
however, was banished six years after Christ, and liis 
portion turned into a Roman province • Judea, Idunea, 
and Samaria were governed by a procurator, under the 
supervision of the proconsul of vSyria. The fifth of 
these procurators, or provincial governors, was Pontius 
Pilate named in the Gospels, a,D^ 28-37* The second 
son, the tetrarch Phili.pp, died A.D. 3k; and A ♦D • 37 
his kingdom fell into tiie hands of Herod Agrippa, who, 
under the emperor Claudius, A.D* Ul, after the -banish- 
ment of Herod Antipas, A,D. 39> was raised to the throne 
of all Palestine, 

This Herod Agrippa 1., grandson of Herod the Great 
and Mariamne by their eldest son, Aristobulus, was a 
vain and unprincipled man, and appears in the acts of 
the Apostles (c* 12) as a persecutor of the Christians. 
But after his sudden and miserabl death, A,D, I|.li> his 
vxhole kingdom was again made a Roiiian province, railed 
by procurators, two of whom, Claudius Felix and Porcius 
Festus, figure in the Acts of the Apostles. The last 
procurator was Gessius Florus, unaer whom the tragical 
fate of the Je^^ash nation^ so long in preparation, was 
finaly decided. 

All these foreign rulers vied mth one another in 
cold contempt and deadly hatred of the disgracefully 

, enslaved nation; and the Jews, on their part, retaliat- 
ed with the same contempt and same h^ite, known as the 
"ocli-om generis humani;" stuck to their stiff, exclusive 
fonas and traditions, from ^^^hich however the spirit and 
life had long departed,- and planned one insurrection 
after another, every one plunging them into deeper 

wretchedness. Sinking into such a bottomless misery, 
the nobler and better souls, who still retained a spark 

of the Old Testament spirit, must gladly throw themselves 


ito the arms of Christianity; while the stiff-necked 
slaves to the letter, who trod under foot the incarnate 
Word;, were only led by the Christian religion ever 
nearer their doomj- a doom which plainly testified 
that the old was passed ax^y, and through Chi'ist all 
was made new;- a doom/ wlilch stretches along through 
all hiistory to the second coming of the Lord, as a 
living wittness to all ages of the divine origin and 
authority of the Old and New Testaments. 

The priest, Josephus (born A,D. 37/ died about 93) 
himself a Jew and a historian of the tragical downfall 
of his nation, openly declares of his countrymen and 
contemporaries: "I believe, that, had the Roman not 
come upon tiiis mcked race when they did, an earth- 
quake viould havfe swolLowed them up, or a flood would 
have drowned them, or' the lightenings of Sodom would 
have struck them. For this generation was more ungod- , 
ly than all that had ever suffered such pxinishments*" 

In such a time of corruption, and of the most abject 
civil slavery; when the royal house of David was sunk 
in poverty and obscurity, and the chosen people were 
the laughing-stock of their heartless heathen oppress- 
ors, appeared, in wonderful contrast, the Son of God, 
the promised Messiah; in the form of a servant, yet 
radiant xirith' divine glory; proclaiming the true free- 
om from the most cruel bondage, and shedding amidst 
the dismal darkness the light of everlasting life. 

The theology and religion of the Jews was no better 
than their political affairs. Here too we discern a 
sad bondage to the letter, "which killeth;" a morbid 
attachraent to forms, and traditions which had long lost 
thier spirit. Hopes of the Messiah still lived, indeed 
in the people, but they had become carnal and sensuous. 
The Messiah had come to be regarded as a servant of 
the baser passions, x-jhose groat business it was to free 
the Jews from the oppression of the Romans, to chastise 
these hated heathens with the rod of iron, and to es- 
tablish a splendid, outward, universal -theocracy. Such' 
expectations were ver^' favorable to the pretentions 
of false .prophets and false Messiahs^ who preached 


rebellion against the reigning powerj as Judas of 
Gamala, or Judas Gaulonites (A^D. 6) ^ and Theudas 

(under Claudius A J j « I4.I4), 

In theology and practical religion the Jexfs were 
splits at the time of Christy into three sectsj the 
PHilRISEES^ the SADDUCEE3, and the ESSENES. These sects 
arose in the days of the Maccabees^ about 1$0 years be- 
fore Christ ♦ They ans^^rer to the three tendencies vjhich 
are usualy found to- arise when a religion decays, viz,, 
sanctimonious formalism, trifling infidelity, and mystic 
superstition. The Pharisees corx"*espond to the Stoics 
among the heathen; the Sadducees to the Epicureans and 
Skeptics; the Essenes to the Platonics and Neo-Pla tonics . 

1- The PHARISEES, (the separate)- so called from 
their pretended holiness- represent the traditional 
orthodoxy, the dead formalism, the legal self -righteous- 
ness of Judaism. They were, in general, the bearers 
of true doctrine; whence Christ commanded his disciples 
to do all they bid them, (Matt. 23: 3), that is, all 
they prescribed in their official capacity, as teachers 
of the law of Moses, and in accordance mth that stand- 
ard. But to this pure doctrine they added many foreign 
eleirients, especially from the Parsic system, wldch found 
their way in after the Babylonish exile, and were foist- 
ed by allegorical interpretation into the Old Testament, 
Besides these they held also to certain subtle Rabbin- 
ical traditions, belonging to the theological and jurid- 
ical exposition of the lax^r, and often controvening the 
canonical Scriptures, (Matt, 1^: 3); tending in fact, 
by whole influence, to make the word of God, which was 
acknox^rledged along with them, of none effect, (Mk. 7:13). 

For this reason Christ on the other hand ^-jarned his 
disciples against the "leavon" , that is, the false 
doctiune of the Pharisees, (Matt. I6: 6, Mk. 8: l5). 
But then again in all their conduct they shox^red the 
want of the great tiling, the deep spirit of the law, 
holiness in the inner man. For this they substituted 
a dead intellectual orthodoxy, a slavish routine of 
ceremonies, a pedantic observance of fasts, prayers, 
alms-givings, washings, and the like; and fancied this 
. pxe y. (concluded next issue) 

226 ■ ^ TIE PILGRIM 

held at 

Our Lovefeast and ConKnunion of Nov. 5th j is now in 
retrosnection, and may be remembered as sharing the ' 
fruit of the Spirit. . 

The ministry preached the Viiord in meekness and holy 
zeal. The local membership enjoyed the good attendance 
of many Christian friends and brethren^ also,- the visit- 
ing members from Indiana and for Brethren M»J. Kinsley 
and D.A. Sidles, giving the Gospel message, "The truth 
in Christ in faith and varity." 

May the Divine design of these services continue in 
the purpose in wliich they are -observed, viz. Till we 
all come in the unity of the faith, and of the knowl- 
edge of the Son of God, unto a perfect man, unto the 
measure of the stature of the fullness of Christ. 

Christie R. Cover 

The Birth Of Christ 
people. For unto you is boi*n this day in the city of 
David a Saviour, which is Christ the Lord.*.. And sud- 
denly there was with the angel a multitude of the 
heavenly host praising God, and saying. Glory to God 
in the highest^ and on earth peace, good mil toward 
men." ■ 

vjhat wonderful things 'are these. What mighty things 
were done in Bethlehem, in the Land of the Jex^s, about 
1959 years ago. 

Oh little town of Bethlehem I 
How still we see thee lie; 
Above thy deep and dreamless sleep 

The silent stars go by; 
Yet in thy dark street shineth 

The everlasting' light. 
The hopes and* fears of all the years 
Are met in thee tonight. 

D.F.Vj. . 




And again iri another prophecy, the Spirit of prophecy, 
through the same David, intimated that Christ, after. 
He had been crucified, should reign, and spoke as fol- 
lows: "Sing to the Loixi, all the earth, and day by day 
declare ELs salvation* For great is the Ix^rd and great- 
ly to be praised, to be feared above all the gods. For 
all the gods of the nations are idols of devils; but 
God made the heavens. Glory and praise are before His 
face, strength and glory are in the habitation of His 
holiness. Give Glory to the Lord, the Father everlast- 
ing, iieceive grace and enter His presence, and worstdp 
in His holy courts. Let all the earth fear before His 
face J let it be established and not shaken. Let them 
rejoice among the nations. The Lord reigned from the 
tree . " 


But when the Spirit of prophecy speakes of things 
that are about to come to pass as if they had already 
taken place,- as may be observed even in the passages 
already cited by me,- that this circumstance may afford 
no excuse to readers for misinterpreting them, we will 
make this also quite plain. The things which He abso- 
lutely knows will take place. He predicts as if they 
already had taken place. And that the utterances roay 
be thus received, you will perceive, if you give your 
attention to them. The words cited above David utter- 
ed many years before Christ became a man and was cruci- 
fied j and no one of those who lived before Him, nor yet 
of His contemporaries, afforded joy to the Gentiles by 
being crucified. But our Jesus Christ, being crucified 
and dead, rose again, and having ascended to heaven, 
reigned; and by those things which were published in 
His name among all nations by the apostles, there is 
joy afforde to those who expect the immortality promis- 
by Him, 



But lest some suppose by what has been said by u^>- /■ 
that we say that whatever happens, happens by a ^fatal 
necessity, because it is foretold or known beforehand, 
this too we explain* Vfe have learned from the prophets, 
and we hold it to be true, that puiii slime nts, and chast- 
isements, and good rewards, are rendered according tO;, 
the merit of each man's actions* Since if it be not -; 
so, but all tilings happen by fate, neither is anytlriing 
at all in our ovm power. For if it be fated that this^ 
man, e.g., be goo4j and this other evil, neither is the 
former meritorious nor the latter to be blamed* And 
again, unless the human race have the power of avoiding 
evil and choosing good by free choice, they are not 
accountable for their actions, of what ever kind they 
be. But that it is by free choice they both walk up- 
rightly and stumble, we thus demonstrate. Ue see the 
same man making a transition to opposite things. Now, 
if it had been fated that he were to be either good or 
bad, he could never have been capable of both the op- 
poaites, nor of so many transitions. But not even 
would some be good and others bad, since we thus make 
fate the cause of evil, and exhibit her as acting in 
opposition to herself j or that which has been already 
stated x-Jould seem to be true, that neither virtue nor 
ATice is anything, but thatUiings are only reckoned 
good or evil by opinion j which,, as the true word shows, 
is the greatest impiety and wickedness. But this we 
assert is inevitable fate, that who chooses the good 
have worthy rewards, and they who choose tlie opposite 
have their merited awards. For not like other things, 
as trees and quadrupeds, which cannot act by choice, 
did God make man: For neither would he be worthy of 
reward or praise did he .not of himself choose the good, 
but were created for this endj nor, if he were evil, 
v;ould he be worthy of punishment, not being evil of 
himself, but being able to be nothing else than what 
he was made. 


And the holy Spirit of prophecy taught us tliis, 
telling us by Moses that God spoke thus to the man 


first created: "Behold^ before thy face are good and 
evil: choose the good." (Deut. XXX. 1^,19) And again, 
by the other prophet Isaiah ^ that the follovdng utter- 
ance was made as if from God the Father and Lord, of 
all: "Wash you, make you clean; put away evils from 
your souls; learn to do well; judge the orphan and 
plead for the widow: and come and let us reason to- 
gether ^ saith the Lord: And if your sins be as scarlet, 
I mil make them white as wool; and if they be red as 
crimson, I will make them white as snow. And if ye be and obey he, ye shall eat the good of the land; 
but if ye do not obey he, the sword shall devour you: 
for the mouth of the Lord hath spoken it." And that 
expression, "The sword shall devour you," does not 
mean that the disobedient shall be slain by the sword, 
but the sword of God is fire, of which they who choose 
to do wickedly become the fuel. V^iherefore He says, 
"The sword shall devour you: for the mouth of the Lord 
hath spoken it." And if He had spoken concerning a 
sword that cuts and at once dispatches, He would not 
have said, "shall devour." And so, too, Plato, when 
he says:, "The blajne is he who chooses, and God is 
blaineless," took this from the prophet Moses and utter- 
ed it. For iioses is more ancient than all the Gruek 
writers* And whatever both philosophers and poet have 
said the immortality of the soul, or purdsh- 
ments after death, or contemplation of things heavenly, 
or doctrines of the like kind, they have received such 
suggestions from the prophets as have enabled thorn to 
understand and interpret these things. And hence there 
seems to be seeds of truth among all men; but they are 
cliarged vd-th not acurately understanding' (the truth) 
when they assert controdictories . So that what we say 
about future events being foretold, x^e do not say it 
as if they came about by a fatal necessity; but God 
loreknomng all that shall be done by all' men, and it 
being liis decree that the future actions of men shall 
all be recompensed according to their several value, 
He foretells by the Spirit of prophecy that He will 
bestow meet rewards according to the merit of the act- 
ions done, always urging the human to effort and re col- 


lection ;» shovjing that He care and provides for men. 
But by the agency of the devils death has been decreed 
against those who read the books of Ifystaspes^ or of 
the Sibyl, or of the prophets, that through fear they 
may prevent men ijho read them from receiving the know- 
ledge of the good, and may retain them in slavery to 
themselves] which, however they could not always effect. 
For not only do we fearlessly read thsjTi, but, as ycai 
see, bring them for your inspection, knomng that their 
contents vri.ll be pleasing to all. And if we persuade 
even a few, our gain TTill be very great j f or,^ as good 
husbandmen , we shall receive the ret^/ard from the 


And that God the Father of all would bring Christ 
to heaven after He had raised Him frtm the dead, and 
would keep Him there until He has subdued His enemies 
the devilsj and until the nvunber of those vjho are fore- 
known by Him as good and virtueous is complete, on whose 
account He has still delayed the consummation- hear 
what was said by the prophet David. These are his 
words: "^he Lord said unto My Lord, Sit Thou at My rigl^t 
hand, until I make thine enemies Thy footstool • The 
Lord shall send to Thee the rod of power out ox Jeru- 
salem; and rule Thou in the midst of Thino enemias. 
with Thee is the govermient in th^o day of thy power, 
in the beauty oi Thy saints: from the womb of mornin,cr 
h^V; I begotten Thee," That x*ich He says, "He shall 
^'BTid Thee thu rod of power out of Jerusalem," is pre- 
dictive of the iTdghty word, which His apostles, going 
lorth from Jerusalem, preached everywiiere; and though 
death is decreed against those who teach or at all con- 
fess the name of Christ, we everyi*ere both embrace and 
teach it. And if you also read these words in a hostile 
spirit, you can do no more, as I said before, than kill 
us; which indeed does no harm to us, but to you and 
axl who unjustly hate us, and do not repent, brinps 
eternal punishment by fire. 

7iut lest some should, without, reason, and for*the 

THE PILCeiM . 231 

perversion of what we teach, maintain that we say 
Christ was born one hundred and fifty years ago under 
Cyi-enius, and subsequently, in the time of Pontius 
Pilate, taught what we say He taught 5 and should cry 
out against us as though all men vrho were born before 
Him were irresponsible- but let us anticipate and solve 
the difilculty. We have been taught that Christ is the 
firstborn of God, and we have declared above that He 
is the Word of whom every race of men were partakers] 
and those who lived reasonably are Chiristians, even 
though they have been thought atheists; as, among the 
Greeks, Socrates and Heraclitus, and men like them; 
and among the barbarians, Abraham, and Ananias,, and 
Azarias, and Msael, and Elias, and many others whose 
actions and names we now decline to recount, because 
we laiou it would be tedious. So that even they who 
lived before Christ, and lived without reason, were 
wicked and hostile to Christ, and slew those who lived 
reasonably. But who, through the power of the Ivord, 
according to the will of God the Father and Lord of all, 
He was born of a Virgin as a man, and was named Jesus, 
and was crucified, and died, and rose again, and as- 
cended into heaven, an intelligent man will be able to 
comprehend from what has been already so largely said. 
And we, since the proof of this subject is less needful 
now, will pass from the present to the proof of those 
things wtiich are urgent. 

- There are five more ins talirients of Justin's apology; 
after vjhich v/e intend to publish a treatise by a 
Brethren vjriter, I86U, entitled "Nonresistance Asserted, 
or. The Kingdom of Christ And The .Kingdom of The World 
Separated." Tliis is a very thorough doctrinal treatse 
on the kingdom of Christ, xjritten in simple language 
and easy to read and understand, yet liighly intelligent 
and analytical, and we believe will be appreciated by 
all who read it. 

There are people who will go miles for the marvelous 

who will not go one step for duty, 

"oexe ex 6(1 • 

232^ •■ ■ THE ■:■ PILGRIM. 


In the, book of Deuteronomy, Moses delivers three • 
discourses to the Children of Israel while they are in 
the plains of Moab^ east of Jordon. This was the 
eleventh month of the last year of theif wanderings 
in the wilderness* 

^ In^the. first discourse^ Moses strives to warn the 
people against sin and . to implies s them with the im- 
portance of ' obedience so that they might be permitted 
to enter the Promised Jjand and not fail as did their 

The second discourse is a rehearsal of the precepts 
of tlie Lawj while the third discourse relates almost 
entirely to the solemn sanctions of the I^w; the bless- 
ing, and the curse. After finishing these discourses 
Moses encouraged the people arid Joshua^ who replaced 
Hoses as their leader, to go over Jordon and take 
possession of t|le Land. 

The word ' '^Deuteronomy" means repetition- of the law* 
Moses vjrote this lat^r and . delivered it to the Levites 
to be kept in the Ark of the Covenant for a mttness 
against the people • He commanded the Levites to read 
this Law to all Israel when assembled at the Feast of 
Tabernacles, every seventh year. 

After Moses had finished writing the "Song", the 
Lord commanded him to go Up to Mount Nebo where he would 
be gathered to his people. He was perirdtted to sec the 
Promised Land but could not enter in, because he dis- 
obeyed God, when he smote the "Rock" instead of speak- 
ing to it as God commanded him.. Before Moses died, he 
blessed Israel and encouraged them to serve God and 
kfeep his comjnandments, that it might be well'with them. 

How old was Moses when he -died? and how long did 

the Children of Israel weep for -him? . 
what was the purx3ose of the cities of refuge? ■ 
IJhy did the Lord not allow his people to eat the 

^ blood .-of animals? -■ . 
How long did the Israelites wander in the Wilderness? 

Joseph L. Cover